" ■«:Ccc*:_ 



> <«jfi:^ 



c::<£; 



^^^ 












IHIBRARY OF CONGRESS, I 



iMhap. P.5.. rfopgrigM |fl.4,/^^ 



i* UNITED STATES OP AMERICA, f 





















czc: 

cic: 



«E^ 


















ei^^l 



^S^ 

^ ^X^ 









-«^i^<;<: 



mj 












^<1 


















cc 
cc 

cc 

<cc 

cCC 

cc 
cc 

cc 
cc 

cc ^ 

cc 
cc 







IL 



I 









nil 



BY 



E. EPPSTEIN, 



Rabbi of Bne Jeshurun Congregation, 



MILV/AUKEE, 



WISCONSIN. 



00 



K : f'^'^'^C/ 



18 7 3. 

JOHN D. RAZALL & CO., Book and Job Printer 
Milwaukee, Wis. 






Entered according to Act of Congress in the year 1873, by 

E. EPPSTEIN, 

in the Office of the Librarian of Congress at Washington, D. C. 



Chicago, January 14, 1873. 

While in Milwaukee, my colleague Rev. Dr. Eppstein submitted to 
me the manuscript of his "Biblical History", and I gladly testify that 
I read several chapters thereof, and thereby became convinced that the 
work is rich in information, even full in details, further that the sub- 
ject is treated from a rational stand-point, and yet well adapted to 
nourish religious and reverential sentiments. The book cannot fail to 
have good results. 

B. FELSENTHAL, 

Rabbi "Zion Congregation", Chicago, 111. 



r^^r^p^■ 



A want has been long felt among teachers for a book, containing an 
historical narrative of the Bible, written from a rational stand-point, 
yet well adapted to nourish religious sentiments ; a book, that contains 
the facts as recorded in the Bible in such language and garb as to be 
palbable to the wants of the present generation. 

Such a book, to my idea must be rational, but at the same time re- 
ligious, so that the reader who refers to the Bible from it will not find 
himself confused — it should inspire the soul with that love and rever- 
ance to that holy book, which never has been wanting in Israel. 

To supply this want, I have attempted at a work of this kind, and 
hereby transmit to the public as the result of my undertaking, this first 
number, the rest soon to follow. 

The work is planned thus : 

Period I. No. 1. From Creation to Joseph's death. 

Period II. No. 2. From Moses to Moses' death. 

Period III. No. 3. From Joshua to the last of the Judges. 

Period IV. No. 4. From Saul to the distraction of the Sol. Temple 

Period V. No. 5. From the Babilonian captivity to the destruc- 
tion of the second Temple. 

Period YI, No. 6. Appendix outlines of Jewish history to date. 

Dates are afiixed to the principal events in the history according to 
the chronology of Dr. Zanz, who places creation 3988 before the pres- 
ent aera, marked B. C, at the same time the corresponding date of 
A. M. (after creation) is also given. 

It has been my special care to adhere faithfully to the text of holy 
Writ, wherever it could be done with consistency, without loosing the 
aim I had in view in regard to the tendency of the work. 

Principally this book is intended to supply the want, in our Sunday 
Schools, but at the same time it is designated for the instruction of the 
public in general. 

May the "Biblical History" fulfill the mission assigned it, instruct 
and nourish religious sentiments, and if I have succeeded in this, my 
object has been attained, and I find myself amply rewarded. 

THE AUTHOR. 
Milwaukee, Wis., January 1873. 



Chapter I. 

THE CREATION. — 3988. B. C. 

The world as we see it now, with all its animate and inanimate 
assemblage of created beings : the heaven with the sun, moon, and 
stars, all had a beginning. 

God alone is without beginning and without end ; he alone is not 
created, but is the Creator, who called every thing into existence. 

The period when all these objects were brought forth is called : ''The 
Creation" referring to that remote age, when by the will of Grod, and 
by a well devised plan, all beings and things were created. 

The earth with all its existence, the heaven with all its innumerable 
stars, the sea with its countless fishes etc., all were created in six con- 
secutive days, or periods. 

The order in which the Lord created these things is not known to a 
certainty ; but light must have been the first object brought forth ; 
because light and the heat produced therefrom, must have had a great 
influence on the gradual development of the whole creation. 

Grod can alone produce without a substance, he is omnipotent, almigh- 
ty, for with him nothing is impossible. 

In six days, or periods, the Lord had called into existence, all that 
constitutes the Universe : beginning with light and heat ; ending with 
the most important part of Creation — man. 

At the close of the sixth day, or period, the Lord overlooked his 
handiwork and behold it was good ; each object from the minute partic- 
les of sand, to the master piece of Grod's creation — the human being, 
had its proper place and specified duty to perform ; and above all each 
had received a certain power, to develop itself in consonance with its 
destiny. 



^ 6 — 

So wisely was every thing created and arranged, that now, (thou- 
sands of years having passed), the same perfection of work still exists 
as it did in the beginning ; neither an animate nor an inanimate object 
has ever ceased to occupy that place, or to perform that duty, for 
which the Almighty had destined it. 

None but an Almighty Allwise Creator could have done this ; for it re- 
quired a divine wisdom to create things and beings in such shape and 
manner as to be best fitted forever to the great designs and purposes, for 
which their creation had destined them. 

When at the close of the sixth day, every thing was created, the 
Lord rested ; the work of creation ceased. Animals inhabited the earth, 
birds flew in the air, fishes swam in the waters, and man was placed 
upon earth to rule over all of them ; he alone out of all beings created, 
was endowed with the faculty of reasoning ; by virtue of mind he alone 
was able to understand, or at least, attempt to comprehend the import- 
ant place, his Creator had destined him to occupy. 

The Lord in ceasing to create, had endowed every living object with a 
part of this creative power, so that they might aid in producing and 
developing their kind. 

In the seventh period nothing was created by the Almighty, but he 
scanned his work and blessed it, in order that every thing, then and for- 
ever should keep its place, and fill the same to the benefit of the whole 
Universe. 

The seventh day is called ,,Day of Rest, or Sabbath," and in sancti- 
fying it for the purpose of blessing the creation, the Lord wished man 
^to imitate His divine example, viz : to work during the six days, and to 
rest on the seventh, in order that the works of his hands may receive 
the blessing of Grod. 



Chapter II. 
ADAM AND EVE IN PARADISE. 

The first human pair were called Adam (made from dust) and 
Eve (mother of all living creatures. 

The earth itself as it was called into existence by Grod, was a Para- 
dise ; a beautiful habitation for both, man and beast. In giving to 
Adam and Eve control over this beautiful world, the Lord particularly 



— 7 — 

stated what he required of them, he designated their respective duties 
in these words: ,,leobdo ulshomro" to work therein, and to watch. 
Thus the duty of man is to work ; to exercise those faculties, with which 
the Lord has blessed him. Work therefore, is part of the blessing 
conferred upon man ; but Adam and Eve thought dififerently, being the 
only human objects on earth, they soon evinced their pre-eminence over 
the animals, and priding themselves upon their superior attainments, 
became indignant at the thougnt of work, and expressed themselves 
thus: "God alone is superior to us and he works not; then, why 
should we ?" 

To be like unto Grod was their ambition, and in their human concep- 
tion of it, they ceased working, deeming an indolent life to be a godly 
life ; but they soon met with the just punishment *of their folly. 

Paradise changed its aspect ; where formerly the plot was covered 
with flowers, beautiful plants and shrubs ; thorns and thistles were pro- 
duced ; insects devastated the fruit-bearing trees ; and poisonous snakes 
and reptiles endangered their paths. 

Adam and Eve neglected their duty, and soon to their sorrow, be- 
came aware of their mistake, Paradise was lost to them forever, they 
now were obliged to work for their subsistence ; formerly work would 
have been a pleasure — not directly necessary for their support, but as 
a means of performing the required duties in the lot assigned them. 
Viz : replenishing and beautifying Grod's creation ; as beings conscious 
of the benefit to be derived therefrom. 

They were now compelled to work, in order to gain support, they 
had to eat their bread ,,by the sweat of their brows." 

Adam and Eve being constantly at work, experienced continually the 
frailty of their natures ; the inclemency of the weather was keenly 
felt, and they made themselves garments from the skins of animals. 
Their frames being shattered and healths impaired, they knew by per- 
sonal experience, that they were not created to live always ; death 
would now have dominion over them. 

Death is not the consequence of sin, but the natural result of the 
creation of man : no created being can be immortal, like unto the 
Cl-eator, and man is no exception to that eternal maxim. 

Our first human ancestors in their early life, had no conception of 
death ; because they did not profit by those lessons, which God and 
nature taught them ; but from the moment in which they felt their mor- 
tality, and became conscious that they had to return unto the earth 
from whence they came, death can be said to have entered the world. 



— 8 — 
Chapter III. 
CAIN AND ABEL. 

Adam and Eve having lost Paradise by their disobedience and being 
compelled to work for their living, took up their abode in an ea&tward 
direction from their former habitation, , where two children were born 
unto them, whom they named Cain and Abel. 

Adam, now the natural guide to his children, having benefited by 
the experience he had during his earlier state of existence, did not 
bring up his children for the purpose of leading merely an idle indolent 
life ; but taught them to work, and it is probable that he instructed 
them, that the work which he was exacting from them, was not only 
for their own benefit ; which, if always done, would make man a mere 
selfish being, but for the general good. 

Cain chose to be a tiller of the ground, and Abel a herdsman. The 
dissimilarity, in their respective occupations, soon showed a difference 
in the disposition of the brothers : Cain being exposed to the open air, 
became rough and uncouth : Abel on the contrary always sheltered and 
given more to meditation, than to the exercising of his physical abilities, 
was consequently less rough and more forebearing. 

The brothers became estranged : Cain, the wind and weather beaten 
husband man, who worked day after day, in order that the earth should 
produce the necessary supplies for himself and family ; often times was 
sorely perplexed upon seeing, that the inclemency of the weather ren- 
dered all his work fruitless. He therefore became envious of the pros- 
perity and easier occupation of his brother, wbom he saw, apparently 
idly meditating, leaving as he thought, to his faithful dog, the care of 
his flock, to which the cold nights or rainy days, did not in the least 
prevent from increasing. 

Envy is a great sin, for the reason that it never exists alone, but 
always unites other iniquities with it ; as we shall soon see exemplified 
in the conduct of Cain towards Abel, which ultimately terminated in 
the first murder. ^ 

The envious Cain, instead of returning to his work with his usual 
vigor, became weary of it, he mourne,d and lamented his fate. 

Thinking he was less favored by Deity, and confined to harder toil 
than his younger brother, he began to worry ; grew thin and wretched, 
"his face fell in." 



— 9 — 

Thus brooding over and ill satisfied with his fate, nature often re- 
proached him, and his conscience (the voice of God in the human 
heart,) was often by him heard to say : "Why dost thou envy thy 
brother? Fulfill thine own destiny, without disturbing thy peace, by 
observing others. If thou doest well, shalt thou not be accepted? 
and if thou doest no^^ell, sin lieth at the door ; and unto thee shall 
be its desire ; but thou canst rule over it." 

Thus the heavenly voice spoke to him, |Often teaching the eternal 
truth, that good will bear good, sin will beget sin. 

But the evil disposition grew too strong and overshadowed his better 
nature, he listened not to that heavenly voice ; but pondered continual- 
ly upon the unmerited fortane of his younger brother, and thus was 
envy turned into hate. 

One day when he had left his work in disgust, in passing by, chanced 
to see his brother sitting in the shade of a tree ; the very picture of 
peace and happiness ; requested him to walk ; ,,and when they were in 
the field, Cain rose up against his brother Abel and slew him." Thus 
Abel died by the hands of his brother Cain. The cause of this fratri- 
cide was envy. 



Chapter IV. 
CAIN'S PUNISHMENT. 



When the terrible deed was done and poor Abel was stretched upon 
the ground lifeless ; then and not until that moment did Cain realize 
the enormity of his crime. 

Death had been known heretofore, only in theory. Abel was the 
the first human being known to die. What wonder then, that Cain, gaz- 
ing upon the motionless body of his brother, soon understood, that he 
had taken a life, which he could never give back, and in fear and re- 
morse, fled from the place where the horrible act was committed ; but 
from the memory of it he could not fly, for the image of his lifeless 
brother was ever in his mind. 

Occasionally he would rest and try to extenuate the deed ; but in 
vain. The truth that he had committed a murder forced itself on his 
mind, and that the earth had swallowed the life blood of his brother : 



-«- 10 ^ 

that the life which he had taken could never be restored, but would 
avenge itself, he now knew. 

The vision of his lifeless brother he always imagined to see. Peace 
and happiness fled from him and with it also rest departed, so he became 
**a fugitive and a vagabond in the earth. "^ 

How long he was thus wandering to and fro, is not known ; but it 
must have been long enough to make him feel his utter wretchedness, 
and to learn eventually that God was his only trust and comfort, who 
alone could ease him of the burden, which lay upon his conscience. 
No sooner had he arrived at this conclusion, than he prayed to Q-od 
from the depth of his soul, and said unto Him "My punishment is 
greater than I can bear. Behold, thou hast driven me out this day 
from the face of the earth, and from thy face shall I be hid, and I 
shall be a fugitive and a vagabond in the earth." 

The great and merciful Grod perceiving the agony of soul and the 
sincere penitence of the murderer, restored unto him in a certain meas- 
ure the lost peace and tranquillity, so that thereafter he lived with his 
family in Nod, where he was busily engaged in building a city, which 
he called ''after the name of his son, Enoch." Therefore, we may look 
upon Cain as having been the first to practice city life. 

Of the further history of Cain, tradition tells us, that he was acci- 
dentally killed by Lamech, one of his descendants in the sixth gene- 
ration. 

Of the children of Lamech three are noteworthy : Jabal was the 
father of such as dwell in tents and have cattle. Jubal was the fa '-her 
of all such as play on the harp and guitar, and Jubal-cain was an 
artificer in every articles of copper and iron. 

At about this time another son was born unto Adam, whose name he 
called Seth ; "For Grod (said she) has appointed me another seed instead 
of Abel, whom Cain slew." 

After the birth of Seth, Adam lived eight hundred years, and died 
when he was nine hundred and thirty years old, having the happiness 
of seeing his family waxing exceedingly great and numerous. 



- 11 — 

Chapter V. 
THE DELUGE - 1656 A. M. & 2332 B. C. 

During the tenth generation the race descented from Adam had be- 
come very numerous upon the earth, but although they had increased 
in numbers, they diTliot wax in goodly deeds ; they forgot the common 
tie, which should have united man to man ; in one, they were ungodly. 

In that generation there lived Noah, a man "just and perfect in his 
age." He had three sons, whose names were Shem, Ham and Japheth, 
and at the time referred to was five hundred years old. 

Noah being both, good and wise, had by certain signs observed that 
the earth was to undergo a great change, and that water was destined 
to be an active agent in the matter, and having sufficient proof of this, 
he built himself an ark, that in case this change should take place, as 
he was certain it would, he could save himself and family. 

Upwards of one hundred and twenty years, he was busily engaged in 
this work ; and at times would urge his fellow men to lead better lives 
and pay some regard to the perilous change, that he told them the earth 
would undergo, but all to no effect ; they scorned and laughed at him, 
and continued as wicked and violent as before. 

Soon certain events proved Noah to be correct, it began to rain, and 
Noah with his family, "and of every living thing of all flesh two of 
every sort" went into the ark. 

For forty days and nights the rain came down in torrents, and "all 
the fountains of the great deeps broke open" so that every living crea- 
ture was destroyed, save those in the ark. 

The Geologists of the present day, in all their researches have found 
indications that about the time alluded to, the greater part of the earth 
must have been inundated by water, and some of them assert that the 
continent of America was then formed. 

Noah remained in the ark one hundred and eighty days and at the 
end of this time "the waters were abated." 

The ark finally rested on the summit of Mt. Ararat, and Noah wish- 
ing to discover the state of things around him, sent forth a dove from 
the ark which he had made ; but it could find no resting place outside 
of the ark, and returned unto him ; eight days af&er he sent forth an 
other dove, which returned in the evening, with the leaf of an olive 
tree in its bill, the week after he sent out a dove, which returned no 
more ; thus Noah found out that the earth was dry. 



— 12 — 

After tliis discovery he went out of the ark, and saw the devastation 
of the land, with no signs of life to animate the world. 

When ho and his family went out and with them all the living things 
he had saved, he fell upon his knees and thanked Grod for his deliver- 
ance from a watery grave. 

While in the act of praying, he looked on high and beheld a beauti- 
ful rainbow, (the first ever seen) in the cloud, which he considered as 
a token from Grod, that he would no more destroy his creatures by a 
flood, and that henceforth, day and night, spring, summer, autumn and 
winter should follow each other without interruption. 

Noah lived after the flood three hundred and fifty years, and saw 
with satisfaction the descendants of his sons, Shem, Ham and Ja- 
pheth, replenish the earth. 



Chapter YI. 
THE PLAN^Na OF THE aHAPE VINE. 

Noah after leaving the ark, began to till the ground, and planted a 
grape vine, and not knowing the power of wine, partook too freely of 
it, and became intoxicated ; he was found by his son Ham in such a 
condition, who being unaccustomed to see his father thus, made sport of 
him, and went out to call his brothren Shem and Japheth. 

They rebuked their brother for his conduct, took a mantle and went 
backward into the tent, so as not to see their father in his strange con- 
dition and covered him. 

When Noah awoke he knew all that had happened, and spoke with 
much disapprobation to Ham, but blessed his sons Shem and Japheth, 
Noah was nine hundred and fifty years old when he died. 

Of the children of Noah it is surmised, that Shem with his numer- 
ous descendants habituated the western and central part of Asia, 
Japheth the eastern and southern part of Europe and Ham the nor- 
thern and eastern of Africa. 



— 13 — 

Chapter VII. 

THE TOWER OF BABEL. 

The descendants of-Noali were very numerous and divided themselves 
into various clans, all of which knew the particulars concerning the de- 
luge, having been handed down from one generation to another and was 
still a subject frequently pondered upon in their minds and revolved 
measures, which they imagined would prevent the occurence of such a 
calamity again. 

As they journeyed fromthe east they came into a valley called Shinear, 
here they dwelt. They found the earth in this place well adapted to the 
burning of bricks, and the slime to use as mortar, and being influenced 
by this discovery, they said : ,,Come let us build a city and a tower, 
whose top may rpach up to the heaven, in order to make marvelous our 
name, lest we be scattered over all the earth." 

As far back as Cain, we see that cities were built. Cain built one 
and called it Enoch in honor of a son by that name. The custom being 
then prevalent, cities were built for families, clans and tribes, and named 
after one of their pricinpal men. But these cities were probably only the 
habitations of the descendants of one family. 

In the present event, the idea was to build a city on a large scale to 
serve the purpose, as a place of residence for many families and tribes, 
with a tower reaching unto the skies which same could be used to de- 
fend the inhabitants from their warlike neighbors, so that the danger of 
their becoming scattered or carried away, as prisoners of war could be 
avoided, by thus carrying their plan into execution in the manner in 
which they intended. 

The materials, which they found in this plain, were very well adapted 
to serve [their purposes. But as this project occupied their thoughts, 
they made no provision for the particular modes of expression, used in 
conveying their ideas, (although there was but one language and one 
speech in common). 

As the mode of pronunciation changed into dialects among the difier- 
ent tribes and clans, they soon experienced great difficulty in being able 
to comprehend each other, before they had reached any degree of alti- 
tude in the construction of the tower, they were compelled to cease 
their foolish design, they therefore separated not according to the fami- 
lies and clans, but in accordance to the idioms spoken. They called the 



— 14 _ 

city, which they had built, Babel, which signifies confusion ; arising 
from these diflferent idioms which formed various other languages. 
Those using the same mode of expression united and called themselves a 
nation. Therefore the building of the tower of Babel was not the 
source from whence arose the confusion of tongues, but the medium 
through which it became known that various idioms already existed, 
and consequently separation took place. It was therefore natural that 
,,they were scattered over the face of the whole earth," each nation 
respectingly occupying a tract of land, wherein to locate dwellings. 



Chapter VIIL 
ABRAM. — 1948 A. M. 2040 B. C. 

Among the descendants of Shem, the son of Noah,' was Terah the 
father of Abram, Nahor and Haran ; the latter died early, leaving a 
son named Lot, who found a home in the house of his uncle Abram. 

Terah lived in a country called Aram Neharaim, where there was a 
city called "Ur of the Chaldees" in which he resided. 

We have no reliable description given to us, concerning the early life 
of Abram, but this much we may surmise, that he was from his earlier 
days of a meditative mind, an honest youth, possessed of an enlightened 
soul, and an excellent character. 

The inhabitants of that country, who were subject to an Emperor 
whose name was Nimrod, were idolaters, that is they diviated from the 
truth as taught by Adam, Noah and Shem, Viz : that there is but one 
Grod, who created the universe, rules and governs it ; that man is in 
duty bound to obey and worship him, that to maintain the pure prin- 
ciples of primitive religion, unimpaired and unadulterated is men's dest- 
iny, that in forming human conceptions of Deity, they make idols, and 
worship them. 

Even Terah, the father of Abram became deluded in this respect, he 
became a carver of idols, and instructed his son Abram in the same 
vocation. 

Abram with his noble mind soon perceived the folly of such worship, 
and succeeded in influencing his father to adopt his views in this matter, 
but the fear of the reigning power was too great, neither Terah nor 
Abram wished to come in contact with the government, so they resolved 



— 15 — 

to emigrate. Abram was seventy five years old when he went with his 
father, brother, and Lot, his brother's son, and all his family journeyed 
into the land of Canaan and dwelt in the city of Haran. 

Abram, who was inspired with the most sublime ideas, and whose 
heart was filled with love to God and purity, perceived but one way in 
which these truths, whieh influenced him as sacred convictions, should 
become the common property of the human race ; and that was to raise 
a family or tribe and educate them in those lofty principles, which should 
emanate perpetually from one generation to another, until all the fami- 
lies of the earth should be participants in the sacred idea, and then by 
him and his offspring the earth should be blessed. 

Fully given to these thoughts, it is no wonder that Abram was moved 
by a divine voice within him, promising him the assistance of the Al- 
mighty, to enable him to succeed in educating them, in all the purity 
and truth with which his heart was imbued 



Chapter IX. 
ABRAM AND LOT SEPARATE. 

Terah, the father of Abram died at Haran, being two hundred and 
five years old. Abram left his brother Nahor in the possession of the 
paternal inheritance, and took his wife Sarai, Lot his brother's son, 
and all the persons who had coincided with his religions views, his herds, 
bondsmen and slaves, and started across the Euphrates, in search of an- 
other land, which he might occupy and where he might realize his pious 
plan, of constituting an independent tribe instructed in his principles 
and doctrines. 

Abram and his followers came to the plain of Moreh, near the city of 
Sichem ; this fertile tract of land being unoccupied, Abram took formal 
possession of it, by building an altar, in honor of the One God to the 
glory of whom he dedicated a new tribe He then journeyed through 
the land in a southerly direction, and pitched his tent between Bethel 
and Hai, again he built an altar in honor of the One God, thus taking 
possession of the land in this name 

Further travel in the land was interrupted, there being a scarcity of 
food. Abram was compelled to search for more cultivated land, and for 
that reason went to sojourn in Egypt. Here Abram accumulated 



— 16 — 

ricies, consisting of herds, flocks, slaves, gold and silver, and when 
after a brief sojoura in Egypt, lie again departed to the land, of which 
he had taken formal possession. He was wealthy and esteemed. 

Lot, the brother's son of Abram, also was wealthy in herds and 
flocks, and both of these had so increased in Egypt, that the pastures 
became insufficient for their numerous herds, which led to frequent 
quarrels among the herdsmen of the two relatives. 

Abram, seeing this, said to Lot : "Let there be no strife between us, 
neither between my and thy herdsmen, for we are near relatives, but 
let us separate rather than live in constant feud.*' 

Abram, leaving Lot free choice where to settle, said : *'If thou goest 
to the right, I shall go to the left ; if thou shouldst choose the left, I 
will take the right." 

Lot chose the fertile plains of Jordan and pitched his tent toward 
Sodom. 

The separation of Lot grieved the Patriarch very much, because hav- 
ing no children himself, he looked upon his brother's son, as his heir, 
unto whom he could not only leave his earthly property, but also im- 
part those lofty and noble ideas of the One Grod, that he in return 
might transmit the same to his posterity, thus creating the tribe, which 
according to Abram' s ideas, should become the blessing of all the fami- 
lies upon earth. 

Apprehending the disability of transmitting his principles and doc- 
trines to posterity, Adam grew despondent, but for a moment only, he 
soon evinced the truth, that such ideas as he possessed are never destin- 
ed to be lost to the human race, and in the next moment he was again 
moved by a divine voice within him, promising him good success, in as 
much as he should have heirs, to whom he could transmit his ideas ; 
thus with new courage, he removed from thence -in a southerly direc- 
tion, as far as the plain of Mamre, built an altar there and took posses- 
sion of it in the name of God. He was now in undisputed possession 
of a vast and fertile tract of land, on the west side of the river Jordan. 



Chapter X. 

ABRAM SAVES HIS KINSMAN. 

The land of Sodom, where Lot had made his home, was in a state of 
dependence to Chedorlaomer, king of Elam. The king of Sodom with 



— 17 — 

four neighboring kings refused obedience to Chedorlaomer, who assisted 
by three allies came to enforce the same. The five kings resisted, and 
in a pitched battle in the valley of Siddim, the king of Sodom, with 
his followers were routed ; and among the captives taken in Sodom was 
Lot, the son of Abram's brother. 

Abram upon hearing^of the fate of his nephew, at once collected all 
the men he could, three hundred and eighteen in number, and hastened 
to his rescue. 

At Dan he surprised the enemy by night, and achieved a signal victory, 
recapturing not alone Lot and his substance, but also the captives 
taken from the king of Sodom, and his followers with all their sub- 
stance. 

Abram restored everything to the rightful owners, and satisfied with 
having performed his duty towards his kinsman and his fellowmen, he 
returned to his tent. 

Abram was eighty six years old, when a son was born unto him by 
Hagar, the handmaid of Sarai, whom he named Jshmael. 



Chapter XL 
THE COVENANT AND ITS SIGN. 

Abram having a male issue, was full of hope. The obstacle which 
prevented the realization of his plan seemed now to be removed. 

He was the rightful owner of sufiicient landed property, to secure 
his independence, and possessed besides ample wealth to maintain the 
same. 

He now was obliged to devise means, by which he could contrive to 
keep his tribe separated from the idolatrous nations around him ; in 
order that the principles and doctrines, which he wished to instil into 
their hearts, should not be shaken by the bad example set before them. 

In all the important events of his life, Abram was moved by a di- 
vine voice within him, promising him assistance, support, and a glori- 
ous future : all that this divine voice promised ; became true. 

A son was born unto him, and hence his fondest hopes were realized; 
he had now one other important duty to perform, Viz : that, what he 
2* 



— 18 — 

had gained towards the acknowledgment of the One Grod by 'his tribe, 
should no more be lost. For upwards of thirteen years this thought 
was uppermost in his mind, he had well weighed its necessity, as also 
its difficulty. 

In his ninety ninth year, Abram was again moved by a divine voice 
within him, directing him to effect a covenant between himself and his 
respective offsprings and the One God, whom he acknowledged, and 
whose doctrines he had taught all his life-time, by virtue of which, they 
should have a lawful claim to the land, of which he had taken posses- 
sion, and furthermore, that his posterity should establish a nation, 
which would worship the Almighty Grod ; and as a sign of this cove- 
nant, the divine voice further directed him to introduce circumcision 
among his tribe, 

Abram was ninety nine and Jshmael thirteen years old, when the 
rite of circumcision was introduced : at the same time a law was made 
that whosoever should neglect this custom, should be expelled from the 
tribe. 

Abram considering himself to have entered into a new covenant with 
God, by instituting circumcision, an external sign, which separated 
him from the surrounding nations, fully believing, that he would be 
the father of a powerful nation ; changed his name Abram, into Abra- 
ham, by which he meant to convey the idea "Av Hamon gojim, 
"father of a multitude of nations." 

Abraham still entertained the hope of receiving an heir from his legi- 
timate wife Sarai, so he also changed her name into Sarah. 



Chapter XII. 
THE DESTRUCTION OF SODOM. 

There came unto Abraham at about this time three strangers, whomhe 
entertained with genuine hospitality : as the time of their departure 
drew nigh, one of them predicted, that Abraham would have a legiti- 
mate heir from his wife Sarah. 

Abraham conducted his guests on their way, and finding that they were 
bound for Sodom, inquired of them concerving the city and its inhab- 
itants, taking an interest in it on account of Lot's being situated there 
and was very much surprised when he was told, that its inhabitants were 



— 19 — 

very wicked, and that the city was doomed to destruction. After he 
had left the guests to proceed on their way, his thoughts found utter- 
ance in a deep and earnest prayer, for the wicked and sinful people. 

Lot was sitting under the gate-way of the city of Sodom, when two 
of the strangers, who had visited his kinsman, appeared on the road. 
He accosted and invited them to come to his house, to which they as- 
sented. 

Towards evening, the news that two strangers had arrived in the 
city spread from house to house ; it aroused the wicked people to such 
a state of excitement, that they sourrounded Lot's house, and de- 
manded of him the delivery of the strangers, whom they wished to abuse; 
but Lot refused, and when they forcibly wished to enter his house, 
the strangers assisted him in his defense and succeeded in barring the 
entrance. 

In the dead of night. Lot was told, that the city was doomed to de- 
struction, that to save himself and family, they should before the dawn 
of day, fly to the neighboring mountains. Lot and his two daughters 
reached the mountain in safety, but his wife perished on the way. 

When Abraham on the coming morn, arrived at the place, where he had 
offered up his prayers to God for the sinful people, he saw the smoke 
ascending from a dead sea, which was the memorial of the once flour- 
ishing, but sinful cities. 



Charter XIII. 
ISAAC, HAGAR AND ISHMAEL. 

After the destruction of Sodom and Gomorrah, Abraham journeyed 
towards the South, and dwelt in Gerar, the land of Philistia ; here 
Sarah, the wife of Abraham, gave birth to the long expected legitimate 
heir, when Abraham was one hundred, and his wife was ninety years 
old. They named him Isaac (Jitzchok he will laugh.) 

Sarah disliked the idea of her son Isaac, sharing his father's inher- 
itance with his half brother Ishmael, the son of her hand maiden Ha- 
gar, and prevailed on Abraham to send both away. 

After providing for Hagar and her son, he permitted them to go. 
They went into the wilderness of Peran, where Ishmael in the course 
of time, became a great warrior; an archer of renown. 



— 20 ~ 

The inhabitants of Philistia, although they did not venture on open 
hostility against Abraham, injured him wheneves a chance for so doing 
presented itself, when Abraham dug a well upon an unoccupied tract 
of land, the inhabitants destroyed it. 

Abimelech, the king, being informed of the troubles existing between 
Abraham and his subjects, went to him, and made an alliance with him, 
bestowing at the same time many presents upon the Patriarch and con- 
firming his claim on the land which he occupied. 

Abraham called the place where the alliance was entered into, Beer- 
sheba, the well of swearing ; he planted a grove therein, and claimed 
the land in the name of the Almighty. 



Chapter XIV. 
ABRAHAM'S LOVE TO GOD. 



Sacrificing unto the gods was a practice known among the most 
antique nations. In Philistia even was the horrible custom of man- 
sacrifice practised. People whished to show their love to the gods by 
the acts of sacrifices- Abraham sojourning in Philistia a long time, 
witnessed repeatedly this practice and finally ; he conceived the idea, 
that to demonstrate his inexpressible love to Grod, he should sacrifice 
his own, dear son. The divine voice had also commended him to do so. 

Abraham at once took his son Isaac, two of his trust-worthy ser- 
vants, the requisite implements and travelling three days, they came in 
full view of the Mt. Moriah, where the sacrifice should take place. 
Arriving at the foot of the Mount, he ordered the servants to remain, 
where they were. He and his son then dismounted, and ascended the 
Mount on foot. Isaac said to his father : Here is fire and wood, but 
where is the lamb for an off"ering; He was answered : God himself will 
provide a lamb my son J whereupon they proceeded. 

Arrived at the top of the Mount, Abraham at once proceeded to erect 
an altar, laid the wood thereon, then bound his son, and placed him on 
the altar upon the wood, ready for a deed, which in his opinion would 
prove his unbounded love towards God. But the principles and doc- 
trines, with which Abraham was inspired, were not destined indeed to 
be demonstrated by such a terrible deed. When in the act of sacri- 
ficing, a divine inspiration checked him, assuring him, that the resolute 



_ 21 — 

will to sacrifice his own son, was a convincing proof of his inexpressible 
love to his God. 

When Abram had sacrificed a ram instead of his son Isaac, the same 
voice, that checked his design of offering his son, assured him that the 
Lord would bless him, by multiplying his seed, that they should become 
as numerous as the sandrof the earth, and the stars of heaven, that they 
should become the blessing of all the nations of the earth and would 
inheHt the gates of their enemies. 

Abraham and Isaac on leaving the Mount met their servants and 
joyously wended their way homeward. 

The Patriarch, in order to withdraw his followers from the supersti- 
tions of the Phelistines, now removed from thence to his former home 
in the vicinity of Hebron. 



Chapter XV. 

DEATH AND BURIAL OF SARAH. 

*• 

Arrived near Hebron, in a place called Kiriath-Arba, Sarah, the 
faithful wife of Abraham died, being one hundred twenty and seven 
years old. Abraham wished to have a place of his own, his claims to 
which should be undisputable, where he could inter the remains of his 
wife Sarah, and where he himself could repose when death. His pos- 
sessions in that vicinity being in a valley, he failed to find suitable 
grounds there, but being aware of a cave near Hebron, he went to the 
owner Ephroth, the Hittite, bought it and the tract of land surround- 
ing (Machpelah before Mamrah) for four hundred shekels of silver. 
This transaction took place in the presence of witnesses. 

Abraham, now in the possession of a proper place for sepulchral pur- 
poses, designated the same as the burial place for himself and family. 
In this cave Abraham buried Sarah. 

The next great care of the Patriarch was to prevent the almagamation 
of his son Isaac with the daughters of the land, because he wished to 
have his tribe entirely separated form them. He therefore called the 
Steward of his house Eliezcr of Damaskus, a trustworthy servant, and 
commissioned him under oath, to proceed at once to his family in Aram 
Neharaim, or Padan Aram, and to bring a wife, for his son Isaac from 
the tribe of Terah. 



— 22 — 

Chapter XVI. 

SUCCESS OF ELIEZER'S MISSION. 

As Eliezer had promised to his master, he took at once ten camels, a 
train of followers, all servants of Abraham, and wended his way towards 
Nahor, where he knew, that the brother of Abraham remained after his 
master had left his family. 

Arrived in sight of the city, Eliezer and his men encamped round a 
well, where the daughters of the inhabitants of the city, came to take 
their supply of water. Here he made the camels lie down and he 
offered the following prayer to the God of his master. "0 Lord, Grod 
of my master Abraham ; behold I stand here by the well of water and 
the daughters of the men of the city come to draw water, and let it 
come to pass, that the damsel to whom I shall say : let down thy pitcher, 
I pray thee, that I may drink, and she shall say, drink and I will give 
thy camels drink also : let the same be she, that thou hast appointed 
for thy servant Isaac, and thereby shall I know that thou hast shown 
kindness unto my master. 

Even before Eliezer had finished his prayer, the maidens of the city 
came out to draw water, among them was Rebeccah, daughter of Be- 
thuel, a son of Milcah, the wife of Nahor, the brother of Abraham. 

Eliezer, not knowing these facts, approached Rebeccah after she had 
drawn water from the well, and requested her to let him drink. She 
very kindly took down her pitcher handed it to him saying : Drink my 
Lord and if finished, I will also draw water for thy camels. She then 
emptied the pitcher into the trough, ran again unto the well, and drew 
water for all the camels ; finished with this work, Eliezer, who all this 
while stood agreably surprised, presented Rebeccah with a golden ring 
and bracelets, asked her about her family, and whether there was room 
for him, his men and camels to lodge over night in her father's house : 
when she replied that she was the daughter of Bethual, a grand-child 
of Nahor, and there was plenty of room and raiment for himself, men 
and camels in the house. Then Eliezer bowed down and offered thanks 
to the Lord saying : "Blessed be the Lord Grod of my master Abraham 
who had not left destitude my master of his mercy and his truth, I 
being in the way the Lord led me to the house of my master's brother," 

The damsel, meanwhile ran home to her mother, and there related, 
all that had happened to her at the well. Laban, the brother of Re- 
beccah, seeing the presents his sister had received, and hearing her 



— 23 — 

statement, went out to Eliezer and urged him to come into the house, 
where he had everything prepared to receive and entertain him. 

The Steward, on coming into the house, rejoiced that he had safely 
arrived at the place to which his master had sent him, to bring a wife 
to Isaac, refused to be entertained, before he had delivered his message. 
Requested to proceed, 3e gave an account ofhis masters repute, that he 
was a mighty chief, very rich in herds, flocks, camels and slaves, that he 
had but one legitimate heir, his son Isaac, whom he did not wish to see 
amalgamated with one of the daughters of the nation, within which 
he resided, and that for this reason he had sworn to his master, to 
proceed to Abraham's relatives, and from these bring a wife for Isaac. 

He then related his proceedings by the well, his prayer and the ful- 
fillment thereof, at the appearence of Rebeccah, concluding with these 
words: "And I bowed down my head and worshipped the Lord and 
blessed the Lord, Grod of my master Abraham, who has led me in the 
right way to take my masters brother's daughter unto his son. And 
now, if you will deal kindly with my master, tell me, and if not tell me 
also, that I may turn to the right or to the left. 

Hereupon both, Laban and Bethuel, answered: "Grod wills it so, 
here is Rebeccah, take her and she shall be the wife of the son of thy 
master. Eliezer thanked the Lord, and begged leave to proceed home- 
ward, as early as possible, so as to bring the joyful tidings to his 
master. The next morning the Steward took Rebeccah, the future wife 
of his master's son, and after she had received the blessing of her 
parents, returned to Abraham, where the marriage between Isaac and 
Rebeccah was consummated. 



Chapter XVII. 
ABRAHAM'S DEATH — 2123 A, M. 1865 B. C. 

The fondest hopes of Abraham were now realized ; he had a host of 
friends and followers who co-incided with him in his religious views, 
and above all, he had a legitimate heir to whom he not alone would 
leave his riches, but of whom he was assured would remain true and 
fiiithful to the lofty and noble principles, which he taught all his life- 
time ; the tribe of which he was the progenitor, was Well launched in 
the world, the idea of a unity of God as developed and taught by hiui, 
had now fairly taken root among the friends and followers, and concen- 



— 24 — 

trated in Isaac, as the leader and cKief of a community ; separated from 
the superstitious and idolatrous people surrounding them, by a fixed 
religious idea, and by an external sign of the covenant made between 
God and himself, and also through Grod's help he was in the full and 
undisputed possession of a large and fertile tract of land ; he had fully 
realized his plans, and his fondest hopes were fulfilled. 

When Abraham was one hundred seventy and five years old, he be- 
queathed all he had, real estate and personal property, to his son Isaac, 
admonishing him to remain in his own land, to practice love to Grod, 
and teach the truth, and then died in peace, well contented with the 
result he had achieved. Isaac and Ishmael hurried him in the cave of 
Machpelah, at the side of his lamented wife Sarah. 



Chapter XYIII. 
ISAAC AND HIS FAMILY. 



Isaac was not endowed with that energy, that made Abraham, his 
father, a mighty man, beloved and respected by his neighbors. Record 
says of Isaac : he walked in the ways of his father, by which history 
wished to convey the idea that he was constantly guided by the prin- 
ciples and doctrines of his father Abraham. According to the tradi- 
tion we have of him, he came very little in contact with the sheiks or 
princes of the surrounding nations. 

Isaac was sixty years old when twins were horn him by his wife Re- 
becca, whom he nanied "Esau and Jacob." When the boys grew up, 
Esau became a hunter, a man of the field, but Jacob being of a medi- 
tative mind, was much given to remain at home ; thus being under the 
benign home-influences, he was in his youth taught and instilled with 
the doctrines and principles of his sire Abraham — ( the latter probably, 
who lived yet fifteen years after J acob was born, gave him the first in- 
structions therein) — and these were to him more valuable than all the 
possession of his parent. Soon the difference in the character of the 
two youths manifested itself to all those that took an interest in them . 

According to a custom then prevalent, the first born male child was 
the legal heir to his father's possessions — the other children received 
but presents. In Isaac's family was that heir also the representative 
of that covenant as concluded between God and Abraham, he must be 



• — 25 — 

thoroughly instilled with those lofty and noble ideas of a One God, that 
constituted the medium of becoming a blessing to all the families of the 
earth. 

How little Esau did know or care about these rights and privileges, 
is manifest in one transaction which he agreed upon with his brother 
Jacob. Coming home-Dne day from hunting, weary and hungry, he 
sold all his rights and privileges as the legal heir, or first born, to his 
brother for a mess of pottage. 

This action on Esau's part showed conclusively that he had not the 
proper spirit to undertake the responsibility of carrying out the great 
hopes of Abraham, that by his tribe the truths of a One God should 
be taught and spread all over the earth. 

Of the stated transaction probably onlyRebeccah had knowledge, and 
therefor she preferred Jacob to Esau, whereas Isaac, looking upon 
Esau as his legitimate heir and representative, rather preferred Esau. 
A famine occurring in the land, and Isa;ic having been admonished by 
his father not to go abroad, he only went into Philistia, to his father's 
ally Abimelech and moved to Geror, the place which Abraham had taken 
possession of, and where he dug a well. But the inhabitants ignored 
Isaac's claims upon the land, they injured him whenever they could, 
in as much as they destroyed the wells which Isaac had re-dug, after 
they had been already filled up by them with earth, after the death of 
Abraham. 

Abimelech hearing of these molestations, came to Isaac, renewed the 
covenant of friendship, as concluded with Abraham, and rebuked his 
subjects for being thus averse to his ally. In memory to this event 
Isaac built an altar to the Lord, and called the place Bear Sheba. 

Here Esau again proved his inability of becoming the true represen- 
tative of such noble ideas as promulgated by Abraham ; he united with 
the daughters of the land, by taking as his wife, Judith, the daughter 
of Beeri the Hittite, much to the grieve of Isaac and Rebeccah. 



Chapter XIX. 
ISAAC BLESSES JACOB. 



When Isaac grew old his eyes became dim and he could not see, so, 
reflecting that his end may be nigh, he called his elder son Esau, whom 
he still considered as his legal heir, and told him to go to his favorite 
3* 



— 26 — 

hunt and prepare some venison, that he may eat thereof and bless him 
before his death; hereupon Esau departed 

Rebeccah having heard all that had transpired between Isaac and 
Esau, and being fully convinced that her elder son had not the capacity 
of becoming the faithful vehicle by which Abraham's ideas could be 
immortalized, and being on the other side, aware that her younger son 
Jacob possessed all these faculties, which were necessary to consum- 
ate all these ideas, and knowing furthermore that Esau, at a former 
occasion, had sold his rights to his brother, she thought herself fully 
justified in substituting Jacob instead of Esau to receive the pat- 
ernal blessing. 

Acting upon this conviction she persuaded Jacob to bring unto his 
father venison which she had prepared, and to receive the blessing 
which he had intended for Esau. Jacob reluctantly obeyed his mother, 
and took all the precautions, suggested by her went in to his father, 
presented the meal and in return received &he blessing of Isaac, which 
had been destined to Esau, his older brother. 

When Esau returned from the field he went in to his father, demand- 
ing the blessing which was promised him. His dismay and anger was 
great, when he heard that Jacob had superceeded him in bringing the 
venison and receiving the blessing. Then Esau, in accusing his broth- 
er of deception, unawares became instrumental in letting his father 
know, that he had sold his birth-right to his younger brother, which 
naturally made Jacob the rightful claimant of the blessing, whereupon 
Isaac exclaimed : "He is blessed and blessed shall he remain !" 

Esau thwarted in his design was overheard by Rebeccah, his mother, 
saying : "When the days of mourning for my father shall come, than 
will I slay my brother Jacob." Rebeccah now took counsel with Isaac 
in the matter, and the latter called Jacob into his presence. Here he 
voluntary renewed the blessing conferred upon him, adding, that the 
Lord Almighty may bless and multiply him, that he may become a 
multitude of nations, who may inherit the land which Grod gave to 
Abraham. Jacob was then commanded to go to his uncle Laban to 
reside there until his brother's anger should have subsided and from 
thence he should also take unto himself a wife. 



— 27- 

Chapter XX. 

JACOB'S DREAM— HIS ARRIVAL. 

Jacob obeyed bis father and mother, departed from Bear Sheba and 
went towards Haran the^bode of Laban, the brother of his mother. 
Jacob never being from home, now cast off as a fugitive, searching for 
a place of safety from the anger of his brother, on wending his way 
over the mountainous regions of Canaan to reach Haran, was seriously 
reflecting whether the blessing he received from his father " and the 
Lord may bestow upon thee the blessing of Abraham," was sufficient to 
repay him for all the trials and hardships he was to undergo ; this 
thought, and the fear that his brother Esau might overtake him, were 
blended in his mind, when already home-sick he had reached the top of 
a mountain and seeing the sun set, he was compelled to encamp in the 
open field. 

His mind was exceedingly agitated, when he laid down upon a hard 
stone, to close his eyes in sleep. Never used to out-door camping, Ja- 
cob, now exposed to the inclemency of the weather, without the least 
protection against the wild animals, and fearing every minute to hear 
the footsteps of his angry brother, had occasion to offer a fervent prayer 
to the God of his fathers, and with the words of this prayer in his mind 
he slept. 

When he awoke in the morning he remembered a beautiful dream he 
had, audit revived his weakened courage, and re-awakened his dispondent 
spirit. In the dream ( which he took as a sign, that God had answered 
his prayer), he saw a ladder standing upon the earth, whose top reached 
up to heaven ; angels were ascending and descending thereupon, and 
high above him in heaven he heard the voice of the God of Abraham, 
saying: "Fear not! I am the God of Abraham and of Isaac ; the 
land whereon thou liest I will give thee, and thy offsprings. Thou shalt 
spread abroad to the west, east, north and south, and with thy seed shall 
all the families of the earth be blessed. Behold ! I am with thee, I 
will guard thee in all places whither thou goest, and will bring thee 
again into this land ; I will not leave thee, until I have done, what I 
promised thee." This dream and these words were vivid in his mind, 
and he looked around in awe and fear, exclaiming, "Truly; here is a 
house of God, and this is the gate of heaven." 

According to an old custom he erected a stone in that place, annointed 
it, by pouring oil upon it, and made a vow, saying : "When God will 
be with me where I go, give me bread to eat and raiment to put on; if 



— 28 — 

1 again come back to the house of my father, then shall this stone be a 
house of Grod, (a place of worship,) and of all that the Lord giveth 
mC) I will give away the tenth part." 

With renewed vigor he now turned to the east and went onward. 
Towards evening he came in sight of a well, where he found some 
herdsmen. Being not yet time to bring the flocks home, he accosted 
the shepards asking, why they were assembled around that well at so 
early an hour, when they told him, that they had to await the arrival 
of other herdsmen, in order to unite their strength so as to remove the 
stone from the mouth of the well. On further inquiring where they 
were from, he was told the pleasant news, that they came from Haran, 
that they knew Laban, and that he was well. Just then the herdsmen 
directed his attention to the approaching Rachel, the daughter of La- 
ban, who came to the well with the flocks of her father. 

When Jacob saw Rachel, his cousin, a fair damsel, he wept for joy, 
rolled the stone from the mouth of the well, assisted in filling the trough 
for the sheep, and meanwhile told her that he was the son of Rebeccah, 
the sister of her father ; after which they embraced and kissed each other. 
Rachel hurried home and told her father, that she had met her cousin 
by the well. Laban at once went out to meet the son of his sister, and 
on being told by Jacob, the circumstances that brought him there, he 
invited him to his house. Thus Jacob reached his destination in safety, 
and was housed and cared for by the brother of his mother. 



Chapter XXL 
LABAN'S DECEPTION. 



Jacob had told unto Laban all that had happened unto him, thus 
indicating that he came not to pay his kinsman a visit, but to remain 
until his brother Esau was appeased. When Jacob was with Laban 
about a month, and meanwhile had made himself useful as a herdsman, 
Laban said, "Though thou art my kinsman, I will not take thy servi- 
ces for nothing, ask for a reward. 

Now Laban had two daughters ; Rachel, the younger one, whom Ja- 
cob had met at the well, was a fair and beautiful damsel, while Leah, 
the older, was less beautiful, suff"ering from inflamed eyes. 

When Jacob was to ask a reward for his services, he reflected on the 
admonition of his father, Isaac, to take himself a wife from Terah's 



— 29 — 

tribe, and answered unto Laban, saying: "I will serve thee seven years 
as a faitliful herdsman for Rachel, thy younger daughter. To this La- 
ban readily consented. 

The seven years passed quickly in the estimation of Jacob, on ac- 
count of the love he bore to his intended ; how much must have been 
his dismay, when, after^e nuptial cerenqony was over, he found, that 
Laban had placed Leah at his side instead of Rachel, thus grossly de- 
ceiving him. Being rebuked for doing so, Laban excused himself by 
saying : It is not customary with us, to give the younger daughter 
away in wed-lock, before the older one, but, said he : If you agree to 
serve me again seven years, I also will give you Rachel. 

The law at that time and of that land did not prevent a man from 
having more than one wife, so Jacob willingly gave his word to serve 
seven years more. When the nuptial-feast for Leah, which lasted seven 
days was over, Laban gave also Rachel in wed-lock unto Jacob. Unto 
Leah Laban gave Zilpah and unto Rachel Bilhah as handmaidens. 

The fourteen years passed ; Jacob had probably no news at all from 
home, or only such as would discourage him, so that he could not yet 
think of returning to his father's house. Being thus situated, he made 
a contract with Laban, whereby he should receive a certain amount of 
sheep ond goats, as a reward for his services. 

During the remaining six years of Jacob's stay with Laban, he was 
deceived by his kinsman often times and had born it in silence. 
Meanwhile his family increased, he had now eleven sons and one daugh- 
ter : Reuben, Simon, Levi, Jehudah, Issachar, Zebulun, Gad, Asher, 
Joseph and Dinah. Of these but Joseph was born him by Rachel. 

When Joseph, his youngest son, was born, Jacob received a message, 
Rebeccah having sent her nurse Deborah to let him know that he now 
could venture to return home and longing to once more see his old par- 
ents, not wishing to lose a moments time in going home, taking no pleas- 
ure in serving a man, who had deceived him so often and who even now 
was looking upon him with jealousy, because he had accumulated some 
riches, he, without asking his kinsman's permission, who had started 
on a journey to witness the shearing of sheep, took his wives, his children 
and the flocks, belonging to him, and started on his homeward journey. 

When Laban came home from shearing, where he had been for some 
time he heard of the departure of Jacob, and immediately after being- 
informed of it, started in parsuit of him, and after three days journey- 
ing Laban overtook Jacob. 



-30- 

The kinsmen met, high words past between them. Jacob saying, 
that he went without Laban's permit, because he was afraid that he 
would, after having deceived him so often, take from him by force his 
wives and children. Finally they adjusted matters to the satisfaction 
of both. By mutual agreement a heap of stones was collected a 
pillar erected, called Galed, which was intended as a demarcation, which 
neither should pass for the sake of harming the other. 



Chapter XXII. 
JACOB'S RECONCILIATION WITH HIS BROTHER. 

After twenty years servitude Jacob had re-gained his independence, he 
was blessed with a family of twelve children, had gained numerous 
flocks of sheep, camels, goats etc., and had men enough to take care of 
them. He had left the protection of Laban and meditating upon his 
own weekness, the fear of his brother Esau powerfully returned to his 
mind. He naturally thought, that Esau had become a powerful man, 
while he had remained a simple shepherd, and if Esau intended to take 
vengeance on him for the wrongs committed, what could he do to pre- 
vent it ? 

To make sure of Esau's design, he sent messengers before him to 
meet his brother and commanded them saying : Thus shall you speak 
unto my Lord Esau : Thy servant Jacob saith thus : I have sojourned 
with Laban and stayed there till now. And I have oxen, mulos and 
flocks, man and maid — servants and I have sent to tell my Lord, that I 
might find grace in thy sight. But the messengers returned with the 
news, that Esau was coming to meet him accompanied by four hundred 
men. 

Jacob was very much afraid, that his brother was coming to slay him 
and make a rich spoil. To counteract this design, he divided all his 
flocks and herds into two bands, saying : "If Esau comes to slay the 
one, the other might find time to escape." At the same time he select- 
ed presents to be delivered unto his brother by special messengers, 
whom he sent ahead with the instruction given to each separately, that 
by meeting Esau, they should not forget to mention that "these are 
presents to my Lord Esau from his servant Jacob." 

During that night Jacob transported his family and all he had over 
the brook Jabbok, he alone remained on the other side. Here he was 



— 31 — 

attacked by an unknown man, with whom he wrestled a long time, until 
finally the stranger, unable to conquer his antagonist, and not wishing 
to remain with him after daybreak, dislocated Jacob's hip-bone, and 
thus having lamed him, left. 

Jacob had left Penuel with his family, when he saw Esau with his 
men approaching. Beiag anxious about the safety of his family, and not 
knowing how this scene was to end, Jacob humbled himself and bowed 
down submissively before his brother, but contrary to all his expecta- 
tions, Esau welcomed him in the most friendly manner. When requested 
by Jacob to accept the presents as offered, Esau answered, I have 
enough, brother ; and he only took it after being pressed so to do. 

The brothers were now reconciled. Esau offered Jacob part of Seir, 
his possession, if he wished to go with him, but was thankfully refused ; 
Jacob was then offered the use of all, or part of Esau's men, as guards- 
men, but he declined in like manner. 

Here the brothers must have come to a perfect and mutual under- 
standing and agreement, regarding their future possessions, and their 
friendly relations to each other ; Esau took the land of Edom as his 
part, leaving unto Jacob the full and undisputed title to the possessions 
of his father Isaac. 

After this friendly intercourse Esau went on to his home and Jacob 
stopped at a place called " Succoth," where he built himself a house 
and booths for his cattle. The building of the house for himself, and 
the booths for the cattle, justifies our belief, that Jacob remained in 
Succoth a considerable time. 



Chapter XXIII. 
ISKAEL. 



After Jacob remained at Succoth some time he crossed the river Jor- 
dan, in order to go to Shechem, and to settle on the possessions of his 
father. Finding the Emorite occupying it, and not prepared to re-take 
the land belonging to him by inheritance, he bought the piece, where 
he pitched his tent, for one hundred shekels of silver. 

Dinah, the daughter of Jacob and Leah, contrary to the prevailing 
custom, went out to see, as she said, the daughters of the land. On 
her way she was seen by Shechem, son of Hamor, the prince of the 
country, who waylaid and carried her dff into his house. 



— 32 — 

Finding that she was the daughter of a powerful man, who claimed 
the tract of land which he occupied, the same being an inheritance 
from his ancestors, Shechem persuaded his father Hamor, to go to Ja- 
cob and ask Dinah for him as a wife. Negotiations were entered upon 
between Hamor and Jacob. Hamor, in urging his behest, intimated 
that by this union the two tribes would be blended into one. The 
brothers of Dinah being in the delfi by the herds, Jacob deferred the 
answer until their return. 

The brothers of Dinah being called in to council refused to enter 
into relationship with a pagan. Dinah being still in the hands of She- 
chem, who refused to release her, the brothers contrived plans by which 
they could overpower Shechem, with his followers, and release their 
sister. Simon and Levi are mentioned as the instigators and executors 
of this plan, which was successful — they killed Hamor and his son 
Shechem and released their sister, taking her home. 

Jacob, now deeming his position perilous, on account of the deed com- 
mitted by his sons on the powerful prince of the land, thought it pru- 
dent to remove from thence. He now remembered the place where he 
dreamt the beautiful dream, when he left his home, and being in the 
same predicament again he resolved to move thither. He ordered all 
his household to put away the strange gods, idols, that were with them, 
to cleanse themselves ere they were to put up their abode at Beth-El, 
where, on the occasion referred to above, he had put up a stone as a 
monument. Arrived here, he put up an altar and worshipped the 
Lord. 

Deborah, the nurse of his mother, who was the messenger sent to 
call him home, died at Beth-El, and was buried under an oak tree, the 
place was called " Allon Bachuth." 

Here Jacob had ample opportunity to reflect upon his fate. In this 
place he had rested a poor, pursued wanderer, when a dream gave him 
consolation and hope. Now part of this dream was fulfilled. He had 
gained riches beyond his expectations; his family was large, and with 
his brother he was reconciled, so he need to entertain no fears; he could 
go home unmolested to take possession of the property of his 
father, whicli Esau had voluntarily given up. But again he was 
unhappy. His sons Simon and Levi had aroused all the neighboring 
princes against him, and every moment he was expecting to hear of the 
approach of their armies. 

Being thus sorely afflicted he thought of the great plans of an uni- 



— 33 — 

versal blessing to be issued from his family, which plans now seemed 
to be fatally interrupted. But like unto Abraham he could only be 
discouraged for a moment. In the next instant, on the place hallowed 
by and to him, he perceived a divine voice insuring him success, in as- 
much as nations should come from him and they should have full possess- 
ion of the inheritance^of^ Abraham. 

The bright and pious example of Abraham now so vividly brought 
to his mind, he resolved by all means to imitate the same. Hence- 
forth he should no more be dependent on another, but independ- 
ent of all outside influences, he would carry out that plan of his grand- 
sire, that his offsprings should become the blessing of nations, by the 
promulgation of that lofty idea, and the pure and unbiassed principles 
and doctrines of the Patriarch. 

Hitherto he was called Jacob, (holding heels, subject to another,) 
now, by virtue of the resolution recently resolved, he will be called Is- 
rael, ( one that rules with Grod). 

Jacob now moved from Beth-El towards his father's home ; when near 
Ephroth, Rachel, his beloved wife, bore him another son, under great 
pains, and when dying she called the child " Benoni," son of my mis- 
ery, but Jacob named him Benjamin, son of my right. Rachel died 
and was buried there by the road-side, and a stone put up to immor- 
talize the place where Rachel's earthly remains were interred. 

Arrived at home a tried and experienced man, Jacob thought on 
passing the rest of his life peacefully upon the possessions of his father, 
but was deceived in his design, as we will see hereafter. 

Isaac having reached the age of one hundred and eighty years, died 
and was buried by his sons Jacob and Esau, in the cave of Machpe- 
lah, at the side of his father Abraham and his mother Sarah, 2228 A. 
M. 1760 B. C. 



Chapter XXIV. 
JOSEPH. 



Jacob ( Israel ) now dwelt in the land of his fathers, his sons tended 
his flocks, even Joseph, the eldest son of his beloved wife Rachel, being- 
then only seventeen years old, was thus occupied. As Jacob was now 
about one hundred years old, it became necessnry for him to chose one 
of his sons to be his heir, 
4* 



— 34 — 

To raise Reuben, the eldest, to said dignity, was out of the question, 
since Jacob had long lost confidence in him. Simon and Levi, the 
next two, showed by their violence committed on Shechem, that they 
were not the proper persons to assume such a responsibility. Jehudah, 
the fourth son, was silently considered to be the presumptive heir. 

At about that time Jacob showed partiality for his son Joseph, he 
made for him a coat of many colors. The brothers on perceiving this 
thought that their younger brother wanted to be the heir, and for that 
reason they began to look upon him with envy and jealousy. Such 
were the troubles in Jacob's family, when Joseph, after a short inter- 
val, related to his brethren two dreams that he had dreamt. 

In the first he saw himself and brothers binding sheaves in the field, 
when his sheaf stood erect in the middle, and those of the others were 
bowing down before his. In the second, the sun, the moon, and eleven 
stars were bowing to him. Although his father, on hearing them 
rebuked him for his foolish dreams ; but nevertheless the suspicion of 
his brothers increased and produced a violent hatred against him. 

So matters stood when the brethren once let their flocks into the pos- 
session of Shechem, which they considered t^heir own by inheritance 
and conquest. Jacob still fearing the wrath of the neighboring tribes, 
and afraid they would attack his sons, sent Joseph to Shechem and 
charged him to bring back word of their well being. ' Joseph, after 
wandering about for some time in the then unoccupied land in search of 
his brethren, was told by a man whom he met that they were at Dathan, 
whither he then went. 

When his brethren saw him at a distance, they said to one another, 
'* Behold, here comes the dreamer ; let us kill him and then see how 
his dreams will be verified. But Reuben, with a view to save him, 
said : " Let us not kill him directly, but throw him into one of these 
pits and leave him there." To this the brethren agreed. 

Joseph on coming was seized, his coat of many colors taken from 
him, and he himself was thrown into the pit. The brethren then took 
Joseph's coat, tore it, dipped it in the blood of some killed animal and 
sent it home to their father, with the message, ' ' This coat we have 
found." 

Jacob at once recognized the garment of his son, rent his clothes, in 
token of despair, and lamented the loss of his ill-fated child, saying : 
"There is no doubt but a wild beast has killed him." He gave veut 
to the most violent grief, and none could console him, 



- 35 - 

After Reuben had left his brethren on some errand, they sat down to 
their meal, when a caravan of Ishmaelites and Midianites came up to 
them. Jehudah, knowing that he had some influence with his breth- 
ren, and seeing that the first and most violent rage had subsided, pro- 
posed to sell Joseph to the merchant-men as a slave, stating that by so 
doing they had obtaine^^heir object, without laying hand upon their 
brother. To this proposition they all assented ; Joseph was taken from 
the pit and sold to the passing merchants for twenty pieces of silver, 
who took him and went off. 

Reuben returned and was overcome with sorrow, on not finding Jo- 
seph, but he was too late and had to bear it in silence. 



Chapter XXV. 
JOSEPH IN EGYPT. 



The merchants brought Joseph to Egypt, and there disposed of him, 
by selling him to Potiphar an officer of the king. Here Joseph made 
himself so useful, was so honest, that his master soon appreciated his 
services and made him steward, giving him unlimited control in his 
house and fields. 

Although Joseph had secured for himself the confidence of his 
master, he failed to gain the same by the wife of Potiphar. She hated 
him and falsely accused Joseph of a crime, which he had no idea of 
committing. Potiphar, without investigating the matter, on this ac- 
cusation, placed the innocent Joseph into prison. 

At the same time the chief butler and chief baker of the king had 
committed a transgression against their lord and were placed in custody 
to await investigation. 

Joseph meanwhile had found grace in the eyes of the jailor and he 
made him overseer over the other prisoners. In this capacity he had 
also charge over the butler and baker of the king's household. 

One morning, on comming into the place of their confinement, he 
found them very much depressed in spirits, and upon inquiry found it, 
to be the result of certain dreams, which both had dreamt in one and 
the same night, of which they did not know the meaning Joseph 
asked them to relate their dreams, so, if possible, to interpret them. 

The chief butler then said : In my dream I saw a grape vine with 



- S6- 

tliree branches bud and blossom, and as the cup of Pharaoh was in my 
hand, I pressed the ripe grapes therein and presented the wine unto 
Pharaoh, who took it out of my hand. Hereupon Joseph predicted, 
that after three days the king would restore him again to his former 
office, and he added : If such will become true, remember me unto the 
king, for I am innocently imprisoned. 

The chief baker than stated, that in his dream he saw three baskets 
upon his head, in the uppermost were all kind of confectionaries for 
the king's table, but the fowls of heaven came to eat it up. Joseph's 
interpretation was, that after three days the baker will be found guilty, 
and executed by order of the king. 

The third day happened to be the birth-day of Pharaoh. Being 
surrounded by his officers who presented their well wishes, the king 
remembered his butler and baker who were confined, and ordered an 
investigation. The result of this was that the butler was found inno- 
ent, but the guilt of the baker was proven. Hereupon the king or- 
dered to re-instate the butler into his office, but the baker was, by the 
same decree, executed. 

Thus the interpretations of Joseph became true. The chief butler 
though, was ungrateful enough to forget the entreaties of Joseph, he 
did not mention him to Pharaoh. 



Chapter XXVI. 



PHARAOH'S DREAM. 



Some two years after the butler and baker were taken from prison, 
the one to be elevated to his former position, the latter to be executed, 
Pharaoh, the king, had two dreams, one closely connected with the 
other. Pharaoh arose in the morning very much troubled. He assembled 
all his wise men, relating to them the dreams, but they failed to give 
him a satisfactory interpretation of the same. 

The chief butler, on seeing the king displeased with the answer of 
the wise men of Egypt, now remembered Joseph to Pharaoh saying : 
that this Hebrew lad had interpreted his and his fellow-prisoners 
dream truthfully. Hearing this, the king ordered the release of Jo- 
seph from prison and to be brought to court. 

Joseph was introduced to the king, who told him of his troubled 
mind about some dreams, which he dreamt, and having heard, that he 



— 87 — 

could interpret them, wished him to give his interpretation. Joseph, 
bowing respectfully, answered : that God alone is able to give the re- 
quested explanation to the king, but should be highly delighted to hear 
the dreams and with the grace of G-od would try his best to please the 
king. 

Pharaoh related his-4reams. He dreamed he saw seven fat cows 
rising from the Nile and grazing in the meadow by the river's side. 
Following these he beheld seven poor cows rising who swallowed the 
seven fat ones, and contrary to all natural result, they remained poor 
and meagre as before. In the second dream he saw seven ears of corn 
coming up from one stalk, rank and good, and seven empty and hollow 
ears from one stalk. And like unto the first dream the seven empty 
and hollow ears swallowed the seven full ones, and still remained as 
empty and hollow as before. 

Joseph interpreted the dream, saying that God wished to forewarn 
Pharaoh of what was about to come. The two dreams are one, and are 
to show that the time is nigh the fulfillment of the dreams. The seven 
fat cows and the seven full ears denote seven years of plentitude, and 
the seven poor cows and seven hollow ears seven years of sterility. The 
famine caused by it will be so severe that the seven years of plentitude 
will be wholly forgotten . ^ Joseph then humbly advised Pharaoh to 
appoint ofl&cers who shall buy up and store plenty of provision during 
the seven years of plenteousness, in order to support the country in the 
seven following years of sterility and extreme famine. 

Pharaoh was so pleased with the wisdom and meekness of Joseph, 
that he put a ring upon his finger and a chain around his neck, 
placed a kingly chariot at his disposal and elevated him to the position 
of Vice-King over Egypt. Joseph was thirty years old when he was 
thus elevated. The king called him Zophnath Paaneach, (revealer of 
secrets, ) and gave him Osnath, the daughter of the priest of On, for 
a wife. 

Soon the prediction of Joseph was verified. Never did nature pro- 
duce such a plentitude of crops as it did in the seven ensuing years. 
Joseph being fully authorized, bought corn and provender, and stored 
it up in cities built for that very purpose. 

These seven years passed, a sterility set in, the like had not been ex- 
perienced in that part of the country. Joseph, in the name of Pha- 
raoh, now opened his store-houses and sold corn to the famine-stricken 
subjects of Egypt, 



- 38 - 

During these years Osnath bore unto Joseph two sons, whom he called 
Manasseh " the Lord made me forget all my toil and my father's house," 
and Ephraim, "the Lord made me fruitful in the land of my affliction." 

Famine spread abroad, and many neighboring countries were afflicted 
with it, but Egypt, thanks to the wisdom of Joseph, was plentifully 
provided for. 



Chapter XXYIL 
JOSEPH'S BRETHREN COME TO EGYPT 

The land of Canaan, where .Tacob and his family resided, depended 
a good deal on the crops of Egypt ; now that the produce was so re- 
duced, the want was keenly felt in Canaan. Jacob, who had heard, 
that in Egypt there was plenty of corn in store, advised his sons to go 
there and replenish their stock of provision ; all, but Benjamin went. 

Arrived in Egypt, they were shown in to Joseph, who recognized 
them immediately. They however did not know him any more, they 
had not the least idea, that the man, before whom they bowed, who 
was attired as an Egyptian high dignitary, was their brother, whom 
they had sold for twenty pieces of silver. , 

Joseph, wishing to see whether they had repented the wickedness 
done him, although he understood their language, spoke uuto them with 
the aid of an interpretor : treated them with an unusual degree of 
harshness, telling them that he considered them spies, who came to as- 
certain the weakness of the afflicted country. 

The brothers, bowing down before him, protested against such an 
accusation. We are twelve sons of one father, they said, one has gone, 
we know not whither, and the youngest is home with father ; but we 
came down to buy provisions, because famine is great in the land of 
Canaan. Joseph persisted in his accusation and sent them to prison, 
where they were conj&ned for three days. After this they were 
again brought into his presence, where he told them, that he would 
give them a chance to prove their innocence ; one of them he would 
keep in custody, the rest should go home, bring the youngest brother, 
of whom they had spoken, in order, that he might see, whether they 
had said the truth, when they asserted: "we are all children of one 
father." 

Being thus trea^,ed, the brothers spoke together in their tongue, not 
knowing, that Joseph understood them, saying : Such a fate we have 



— 39 — 

deserved, we are guilty concerning our brother, we saw the anguish of 
his soul, when he besought us and we would not hear, therefore is this 
distress, come upon u». "Joseph, on hearing this, knew, that they re- 
pented, turned and wept." After having composed himself, he order- 
ed Simon, the chief instigator of the wrongs done him, to be bound 
and led off, the rest he-sent home, having previously ordered his stew- 
ard to fill their bags with provisions and replace the money with which 
they paid the same, along with it. 

Arrived at home, they, on emptying their bags, found their money, this 
of course increased their fear. They told Jacob all that had transpir- 
ed in Egypt and that in order to prove their innocence, and to gain the 
release of Simon, they had to take Benjamin with them on their next 
journey. But Jacob would not listen to such an arrangement and said : 
Lamenting the loss of one of my sons, my gray head would sink full 
of anguish into the grave, should any thing happen to Benjamin. 

But when the provisions were nigh exhausted and Jacob saw, that 
his sons would not go to Egypt unless Benjamin accompanied them 
thither, he consented to the separation, ordering them to take double 
the money, they found in their bags ; and to prepare presents for the 
man (Joseph). And, said, the Almighty God will give you mercy 
before the man and he will send with you your other brother and Ben- 
jamin. Thus he resigned his sons to the mercy of Providence. 



Chapter XXVIIL 

JOSEPH AND HIS BKETHREN. 

The eleven sons of Jacob went down again into Egypt well provided 
with money and presents. Arrived at the place where Joseph resided, 
they were invited to enter. Simon here met them. Cautiously they 
related to the Steward that by mistake the money which they had 
brought on the last occasion, had been found in the bags, and they 
herewith wished to return it, but the Steward refused to take it, because 
he had no right to it. They now prepared the presents for Joseph, 
and anxiously awaited his arrival. 

When Joseph came they all bowed down to the ground, and then de- 
livered the presents, after which they were invited to partake dinner, 
and to their utmost astonishment, Joseph, who had an extra table pro- 
vided for himself, assigned them seats according to their ages. They 
were treated very kindly, and entertained richly. Joseph made inquiry 



— 40 — ' . 

concerning his father, whether he was still alive and well, and seeing 
his brother Benjamin, he greeted him saying : *' Grod be gracious unto 
thee, my son." 

After all Joseph had seen of his brothers of late, he knew that they 
repented the wrongs they had committed ; but until now he had not 
yet ascertained whether the hatred they bore against him was not 
transported to his brother Benjamin. To find this a final trial became 

necessary. 

In speaking with them during the entertainment in his house, he 
made frequent use of a silver cup for drinking purposes. They either 
supposed that by the magic power of the cup he had ascertained their 
ages, or on being asked how he could know that, answered to 
suit his purposes, that he learned it through the magic power of 
the cup. Joseph then ordered his steward to fill their bags with 
provisions, place their money again with it and to hide the cup in Ben= 
jamin's bag. At an early hour Joseph dismissed them. 

Before they could have been any great distance, Joseph ordered his 
steward to pursue and accuse them of the theft of his master's silver 
or magic cup ; to investigate the bags and to bring the one, in whose 
bag the cup is found, back, stating that he shall be a slave unto Joseph. 

Soon the steward overtook and accused them of the theft of his mas- 
ter's silver, magic cup. Very indignant at such a false accusation, 
they all dismounted, opened their bags and demanded a rigid exami- 
ination of its contents, saying, "Let him with whom the cup is found, 
die, and we all will be slaves unto thy master. 

The steward began by the oldest, and finally found the cup in Ben- 
jamin's bag, he then delivered his master's message, saying, "The one 
in whose bag the cup was found shall return with me and be the slave 
of my master, the rest may go on their way home in peace. But to 
this they did not consent, they tore their garments in the utmost de- 
spair and grief, re-loaded their provisions and returned unto the house 
of Joseph to plead the case of their brother Benjamin. 

Ushered again in the presence of Joseph, they all knelt down, being 
so overcome by sorrow as to be unable to speak. Jehudah at last stam- 
mered, that all of them were now his slaves. But Joseph told them 
again that all of them could go home in peace, he only, in whose bag 
the cup was found, should remain his slave. 

Meanwhile Jehudah had composed himself, and addressing Joseph, 
reviewed all their transactions ; he represented tg Joseph the grief of 



— 41 — 

their aged father on departing from his youngest son ; he then vividly 
depicted the misery of the old father, should they return without him ; 
he then told, that in order to induce their father to send Benjamin with 
them, he had given his word of honor to bring him safely back again. 
He could not possibly return and see himself reproached in every tear 
and every sigh of his unfortunate father, he therefore proposed to be a 
slave unto Joseph, onlyto let Benjamin return home. 

The common grief that so overpowered his brethren was unto Joseph 
a positive proof that they had changed for the better, and that not the 
least hate existed between them and his brother Benjamin. Convinced 
of this he wished to end their trials, and ordered all strangers out of 
the room. 

He then approached them with tears in his eyes, and said: "I am 
Joseph, your brother, does my father yet live? " The surprise of the 
brothers was great, they could not speak. He encouraged them with 
kind words, giving them presents, doubling those of Benjamin. He 
then bade them go home, to tell his father of his glory in Egypt, and 
bring him and his family down, to live happily the rest of his days by 
his son Joseph. 

Pharaoh had heard of the arrival of Joseph's brothers, also bid them 
ta take wagons and provisions, to return to Canaan, and to come down 
with their father and the whole of his family. 

On departing, Joseph admonished his brethren, saying: "Do not 
quarrel on the way, behold you have sold me thither that I may pre- 
serve your lives, hence it was not you that done it, but God. 



Chapter XXIX. 
JACOB EMIGRATES TO EGYPT. 

Returned home Joseph's brethren brought the glorious tidings to 
their father, his mind revived and he said : "It is enough, Joseph, my 
son is yet alive, I will go and see him before I die. Jacob at once 
moved from Mamreh and came to Bear Sheba, on his way to Egypt. 

Here Jacob had spent the happiest days of his life, under the roof of 
his beloved father and mother, no wonder that, arrived here, his pater- 
nal feelings and the mission of his tribe came in conflict ; the former 

5* 



— 42 — 

^rged liim to go down to Egypt to see his long lost son Joseph ; the 
latter called upon him to remain ; to ensure for his children the pos- 
isessions of his ancestors, in order that they should develop to an inde- 
pendent tribe. 

These reflections overpowered his mind so that he could not sleep. In 
this state he thought upon that the events happened to Joseph ; who 
was sold to Egypt and there rose to dignity, was a sign that a kind 
Providence pointed out to him, full of meaning, that Joseph and his 
influence in Egypt will be instrumnental of gaining his object, in ma- 
king his tribe a great nation. Thus comforted he started onward to 
the abode of his son. Jacob and his family, sixty-six persons, without 
the wives of his sons, the wife and children of Joseph, and a great 
eumber of servants, reached the province of Groshen, where he was wel- 
comed by his son Joseph, who on being notified by Jehudah of his 
father's arrival, came there from his residence to meet him. The rec- 
'Ognition and embrace between father and son was very affectionate. 
-Jacab said: "Now let me die since I have seen thy face and thou art 
yet alive. 

Joseph, when acquainting Pharoah with the arrival of his father, 
.and introducing five of his brethren, said they are "Keepers of Sheep.'' 
Knowing that the Egyptian was religiously prejudiced against shep- 
herds, he could so manage matters that the king would assign the little 
occupied province of Groshen, afterwards called Ramses, to them, where 
>they would not be molested in their vocation. His calculation proved true, 
Pharoah authorized Joseph to assign Groshen as a place of abode to his 
father and family. Here Joseph provided them with all necessities for 
^heir support. 

Jacob when introduced to Pharoah, and being interrogated as re- 
garding his age, said : " The days of the years of my pilgrimage are 
«one hundred and thirty years ; few and evil have been the days of the 
years of my life, and I have not attained the days of the years of the 
life of my fathers in the days of their pilgrimage." 



Chapter XXX. 

JACOB'S DEATH, 2255 A. M. 1733 B. C 

Jacob lived in Egypt, in the province of Groshen seventeen years ; 
being then one hundred forty and seven years old, he knew the time 



— 43 — 

was approaching, when he should be called hence unto his fathers. He 
called Joseph and under oath commissioned him to bring his earthly 
remains into the land of Canaan, and to inter him in the cave of Mach- 
pelah at the side of his ancestors Abraham and Isaac, Sarah and Re- 
beccah, and where he had interred the remains of his wife Leah. Jo- 
Joseph gave the requested promise. 

When some time thereafter Joseph heard that his father was sick, 
he took his sons Menassah and Ephraim, and with them he went to see 
Jacob his father. Sitting up in his bed, the aged father told Joseph, 
that he had perceived a divine promise saying, that his offspring should 
become a powerful nation ; in order now that Joseph's children, born 
unto him in Egypt, should be included in this promise, he adopted 
them as his own and blessed them accordingly. He then called all his 
■sons around him, blessed every one seperately, again directed them to 
bury him in Canaan, and then died in peace. 

Joseph and his brothers mourned for their father, embalmed his re- 
mains, and together with many of the nobility of Egypt, (-arried him 
to Canaan, where they buried him in the cave of Machpelah, as he had 
directed them to do. 



Chapter XXXI. 
JOSEPH'S DEATH. 



When Joseph, his brethren, and all that were with them, came back 
from burying their father, the brothers counselled together, because 
they were afraid lest Joseph, now after the death of their father, would 
requite all the evil they had done unto him. 

They then sent a messenger unto him and asked his forgiveness, for 
all the evil they had intended to inflict upon him. Joseph wept when 
he listened unto them, he again answered : " Though you thought evil 
against me, God intended it for good ; now therefore, fear ye not, I 
will nourish you and your families. 

Joseph was now one hundred and ten years old, and still had the 
pleasure of educating Machir his grand son. Knowing that his remains 
were not admitted to be interred outside Egypt, he exacted a promise 
from his brethren, under oath, binding them and their respective de- 
scendants, that whenever they should leave Egypt to re-take possession 
of the land of their ancestors, they should remove his remains and bury 
him in the land of his fathers. 



— 44 — 

Joseph then died, Ms body was embalmed and deposited in a coffin 
to be removed to Palestine when his family should return thither. 



CONCLUDINa REMARKS. 



With the death of Joseph the first book of the Pentateuch, '• Gene- 
sis, " closes. In reviewing the same we divide its contents into three 
distinct parts : 

1st. An account of the Creation and subsequent development of the 
human race. 

2nd. The life, adventures and religious developments and views of 
the three Patriarchs, Abraham, Isaac and Jacob, and 

3rd. The recitation of facts, which go to prove that for a long term 
of years, nigh two hundred and fifty years, they held the undisputed 
possession of the country, which in after years, the children of Israel^ 
the descendants of Jacob, claimed as their own. 

The Semitic race, which was the medium of imparting the true relig- 
ious idea, the primitive Religion unimpaired and unadulterated, are 
brought in contact with many nations, customs, and had to undergo 
many trials. 

At the close of the present book the descendants of the Patriarchs 
are strangers in a strange land, where, as we shall see hereafter, they 
had the only chance to become a great and powerful nation. 

So everything was wisely arranged by a kind Providence, to verify and 
fulfill the great hopes of Abraham, that his offsprings may become & 
powerful tribe, educated in, and instilled with his lofty and noble ideas 
conceraing a One Grod, and from them the families of the earth should 
be blessed, in as much as they will impart unto them the doctrines and 
principles which alone are able to unite mankind in one happy, harmo- 
nious, loving, peaceful Union. 



Period 



II. 



From the Birth of Moses to his Death. 



A PERIOD OF 120 YEARS. 



Chapter I. 
THE CHILDREN OF ISRAEL IN EGYPT. 

Joseph had died in Egypt, and with him, or near about that time, all 
the sons of Jacob, called Israel. The children of this generation had 
greatly increased and being well satisfied with the treatment received 
by the Egyptians, had not thought of returning to their native land, 
the inheritance of their sires, but made Egypt their home. 

At first they were received as the relatives of the benefactor of 
Egypt and esteemed accordingly. Although the Egyptians, (descend- 
ants of Ham), were religiously prejudiced against the herdsmen, yet they 
were never molested, but left to enjoy the fertile tract of land Groshen, 
also called "Raamses, " which Joseph had designated to them in the 
name of the king, where they increased in numerical strength and 
power. 

The prejudice existing against them prevented an amalgamation. 
They lived in that part of the country allotted to them in perfect peace 
and freedom. Family relations were kept up, so that in the course of 
time the twelve sons of Jacob who came down to Egypt, constituted 
twelve powerful families, which in after years formed the twelve tribes 
of Israel. This undisturbed state of existence lasted nearly one cen- 
tury. 

After the lapse of time, or in the course of the last decenium of 
the century, the intercourse between the Israelites, as they were 
called, and the Egyptians, was less cordial and less friendly. The cause 
that brought the Israelites to Egypt, Joseph and his wise legislation was 
all forgotten, the prosperity and peace of his descendants, and those of 
his brethren ceased. 

"A new king rose in Egypt, who knew not Joseph." In the course 
of time it was forgotten that Joseph saved the land from starvation and 



— 48 — 

devastation, and the native-born Egyptians looked upon the Israelites, 
the foreigners — who lived among themselves, who did not intermarry 
with the different castes of Egypt, who with the utmost tenacity ad- 
hered to the doctrines and principles of their fathers, — with a kind of 
ill-feeling and aversion. 

The new king, that arose in Egypt ^ and knew nothing of Joseph, 
looked upon the herdsmen located in Raamses, as political adversaries ; 
who, by not amalgamating with the inhabitants and keeping their nation- 
ality, forming a state in the state, were directly averse to the national 
development of Egypt. 

A counsel of the noble men was called and the king expressed him- 
self thus : " Behold the children of Israel are more and mightier than 
we ; let us deal wisely with them, lest they multiply and it come to 
pass, that when there falleth out any war, they join also our enemies, 
and fight against us, and so get them up out of the land." 

The Egyptians, or rather the king's counselors, did not like to lose 
the Israelites entirely, for some purpose or other they needed their 
presence. To disperse them among Egypt was out of the question on 
account of their herds, and the religious prejudice existing against 
them; so they resolved on other measures, by which they could neutral- 
ize their influence and stop their political growth : to make them sub- 
ject to the king's pleasure, by forcing them to be dependent upon the 
government for their subsistence. 

How long a time it took to gain that purpose, or by what means it 
was attained, we know not — it is a fact that about a century after the 
death of Joseph, the Israelites, or the greater part of the descendants 
of Jacob, were serving the king of Egypt in building for him the cities 
Pitheom and Raamseth as fortresses and provision cities. 

To keep the Israelites in continual subjugation, the king had ap- 
pointed over them task masters, who were instructed to exact from them 
a certain amount of work, and to levy any kind of punishment if the 
task was not completed, the task-masters complied with the wishes 
of the king with the utmost severity. 

By these measures the government only wished to have a perfect con- 
trol [over the people ; buc whenthere was no more work enough to ans- 
wer this purpose, a proclamation was issued, by order of which the 
midwives were commanded to suffocate every Israelite's male child, 
they should receive. 

Two midwives named .Shiphrah and Puah were appointed to execute 



— 49 — 

this cruel, and unnatural design, but they feared God more than the 
king, and for that reason did not do his bidding. 

The king on hearing this, being unable for some reason unknown, to 
enforce the law, and aware that in this wise he would not decrease the 
number of the Israelites — which to do was the paramount idea of the 
proclamation to the midwives — issued a new mandate that henceforth, 
under penalty of death, every Israelite's male child should be thrown 
into the river, but every female child should be left to live. ^ 



Chapter II. 
THE BIKTH OF MOSES, 2413, A. M. 1575, B. C. 

The cruel mandate of the king was enforced, the male children of the 
Israelites were drowned. 

At about this time lived a man by the name of Amrom, with his 
wife Jochebeth, and two children Ahron and Miriam, descendants of 
the family of Levi ; the family of Amrom increased by the birth of a 
boy. The mother, in order to save her child from a watery grave con- 
trived means to hide it for three months ; when unable to hide the 
child any longer from the argus eyes of the officers appointed to enforce 
the king's mandate, she made a little basket of bull-rushes, made it 
water tight, placed the child therein and put it in the sea — weed on the 
river's side, ordering Miriam, its sister, to stand afar off to see what 
would happen to the child. 

The daughter of Pharaoh, the king, came to the river to bathe, 
found the little chest, and on opening beheld a weeping babe. Having 
mercy on the poor infant, although knowing that it was a Hebrew child, 
she resolved to save it. 

When Miriam saw the compassionate princess in that mood, she asked 
her, whether she might go and call a nurse to take care of the child, 
and on receiving an affirmative answer, called upon her and the child's 
own mother, who came and received the child from -the hands of the 
princess, with the promise of good wages if she took proper care of it. 

The mother joyously received the charge, and undoubtedly did her 
duty. When the boy had grown, he was brought to the princess, who 
adopted him as her son, and called his name "Mosheh," indrawn out of 
the water). 



— 60 — 

As the adopted son of an Egyptian princess, Moslieli or Moses was 
placed in the best hands to receive a most liberal education, by the 
most wise and learned priests at Pharaoh's court. 

But although thus reared among the Egyptian dignitaries, Moses did 
not forget his nationality ; his mother had acquainted him with it, and 
also told him the incidents of his earlier life. He often went out to his 
brothers, and seeing them at work and roughly treated, contrived plans, 
by which means he could lighten their deplorable condition ; which he 
could do, because he was placed so near the king, that he had, without 
doubt some, if not a great influence at court, but circumstances checked 
his design. 

. Once on mixing with the oppressed people he saw an Egyptian slay- 
ing a Hebrew, when he in his anger turned upon the aggressor, slew 
him and covered the corpse with sand. When at another time he came 
to see his brethren, he saw two Hebrews in quarrel ; on rebuking the 
assailant he was answered, " Do'est thou mean to kill me, as thou did'st 
kill the Egyptian? " Moses on finding the matter to be known, soon 
learned that also Pharaoh had heard of it and wished to punish hini; 
so he fled from Egypt into the land of Midian. 



Chapter III. 
MOSES PERCEIVES A DIVINE CALL. 

Arrived in Midian it was Moses' first act to assist some shepherdess 
whom he had seen filling the troughs, in order to water their cattle, and 
who were subsequently ejected from the well by some rude shepherds. 
Moses assisted the weaker party, seeing the gross injustice of the assail- 
ants, helped them to water the flock, after which they departed. 

On coming home to their father Jethro, a highpriest of Midian, the 
shepherdess were asked the reason for coming home so early, which was 
an unusual occurrence with them. They related that an Egyptian man 
had assisted them against the rude shepherds. The father then ordered 
the man to be brought into the house, that he might show him hospitality 
in return for his kindness . Moses was sought, found and brought into 
the house of Jethro, where he agreed to remain as a shepherd. In the 
course of time Moses married Ziphorah, the daughter of his employer, 
two sons were born him, whom he named Gershom and Eliezer. 

Moses lived with Jethro a long time, taking care of his flocks. All 



— 51 — 

these years were so many days of meditation, speculation and plans. 
On two occasions we have seen him keenly side with the oppressed, and 
using his power to check injustice ; no wonder then, that he could not 
forget the oppression and miserable condition of his brothers in Egypt. 

In leading his flocks to solitary places, he thought of the great miss- 
ion which Abraham had assigned to his descendants, and he, being 
fully inspired with these holy and noble doctrines and principles, re- 
flected on means which would be powerful enough to save the Israelites 
from bondage, to bring them into the land which their fathers had held 
as their own, and to befit them to teach by precept and example the 
Abrahamitic idea, which to his opinion was the mission of the Abra- 
hamitic tribe. 

Wholly absorbed with such thoughts, Moses came with his flocks to 
the mountain of Grod (called so by anticipation). Mount Choreb. Here 
he saw a burning bush, and presently perceived a divine call making 
him the representative of his people in as much as the same ordered 
him "And now then go and I will send thee unto Pharaoh, and thou 
shalt bring forth my people, the children of Israel out of Egypt." 

The subject was not a foreign one to Moses, he had for years and 
years thought and reflected upon it. The mission itself he was 
already satisfied to undertake, the chances of its final success, as well 
as its great difficulties, he had well balanced in his mind ; but now by 
making a determination to take upon himself the almost superhuman 
task of releasing an enslaved race from the hands of a most powerful 
king, and re-kindle in the hearts of this — naturally degenerated people — 
the holy fire of truth that had inspired their Patriarchs in all their 
doings — now he asked himself : If I shall be successful in the first, will 
I also accomplish the last, will they ever be able to contemplate on the 
higher truths as embraced in the doctrines and principles taught by 
Abraham ? 

With such thoughts in his soul he asked : " Behold, if I come unto 
the children of Israel and say unto them, the God of your fathers hath 
sent me unto you, and they then say unto me : What is his name? 
What shall I say unto them ?" 

In all the traditions extant, Abraham taught by precept and example 
the truths|of the One God under the common name, which was then applied 
to superior beings, God, Almighty, but in case, that name being too 
closely connected with the idols, worshiped by their oppressors, the 



— 52 — 

people should ask what is the name of the Grodof our fathers, what was 
Moses to answer? 

To give a name unto that Grod would have heen the ruin of his miss- 
ion, because the redemption of Israel was only the means by which to 
carry out the great object of teaching a Universal Grod an inconceivable 
and spiritual being, as conceived by Abraham, by Isaac, and by Jacob ; 
Moses therefore felt relieved on perceiving the divine call, again saying : 
''I WILL BE THAT I WILL BE," and " thus shalt thou say unto the 
children of Israel, I will be hath sent me unto you. Thus shalt thou 
say unto the children of Israel, The Everlasting GtOD, the Grod of 
your fathers, the Grod of Abraham, the God of Isaac, and the Gi-od of 
Jacob, hath sent me unto you ; this is my name forever, and this is my 
memorial unto all generations." 

But once more Moses doubted, but this time it was his own ability of 
executing this design, he was heavy of speech ; but reflecting that his 
older brother Ahron was a man of eloquence, and at the same time a 
faithful representative of Abraham's doctrines, on whom he could rely 
as a most powerful and most valuable ally, his determination was fixed. 

On returning home to Jethro, he said: " Let me go, I pray thee, 
and return unto my brethren, that are in Egypt, and see whether they 
be yet alive ; and Jethro said to Moses : " Gro in peace."* 



Chapter IV. 
MOSES AND AHRON IN EGYPT. 

The very first man whom Moses met after he had left his father-in- 
aw, accompanied by his wife Zephorah and his two sons, was Ahron 
his brother. 

Moses lost no time in explaining to his brother his plans and his 
aims, and there is no doubt that Ahron fully co-incided with Moses in 
all the particulars, and readily undertook to co-operate with him. 

Arrived in Egypt, Moses and Ahron at once proceeded to the prov- 
ince of Goshen, the domicile of the Israelites, and called a public meet- 
ing of the elders of the people. To them Ahron spoke, reviewing all 
the plans, aims and objects to be achieved, as told unto him by Moses, 
and so well did he perform his first duty, that, when he had finished 
"the people believed, bowed down and worshiped." 



— 53 — 

Having now aroused his brethren from their torpor, (caused by the 
bondage), they were his natural allies, by being personally interested 
in the final success of the scheme. Moses and Ahron went directly to 
the scat of the government to open negotiations with the king in person. 

In the presence of the king Moses and Ahron demanded in the name 
of their Grod, the Everlasting Grod, permission to be given to the He- 
brews, in order to make a journey for three days into the wilderness 
for the purpose of celebrating a feast. To this Pharaoh said "Who 
is the Everlasting, whose voice I am to obey to let Israel go? I know 
not the Everlasting, nor will I let Israel go ! " 

But although the king thus boldly rejected to obey a demand asked 
in the name of Grod, he, like all tyrants, feared a general revolt by the 
oppressed, to subdue which, even before it was conceived, he ordered 
to treat the Hebrews with doubled severity. " Ye shall no more give 
the people straw to make the bricks, as yesterday and the day before ; 
they themselves shall gather themselves straw. You shall not diminish 
aught from their work, for they are idle, therefore they cry, saying : 
" Let us go and sacrifice to our God ! " This was the result of the de- 
mand made by Ahron and Moses. 

The children of Israel, those that came into the range of the procla- 
mation issued by Pharaoh, seeing that after the first attempt by Moses 
to release them, he not alone did not succeed, but they were treated 
more severe and cruel than ever before, became discouraged, went 
to Moses wishing him to stop all further operations. 

Moses though, seeing on the one side that Pharaoh was troubled in 
mind, or else he would not have doubled the severity to crush an ex- 
pected outbreak of the people, and beholding on the other side that the 
better class of his brethern, upon whom he had to rely most were not 
at all discouraged, but patiently awaiting further developments, encour- 
aged the oppressed, promising them, in the name of the God of their 
fathers final success, adding that they shall once be freed and then 
they shall be amply rewarded for all the labors they were exacted to 
perform. 



7* 



— 54 - 

Chapter V. 

THE TEN PLAGUES. 

Moses on seeing, that in his further proceedings with Pharaoh, the 
Israelites themselves would be obstacles in his path, being not sufficient- 
ly educated to know the real point at issue — the re-kindling of the 
fire of love and truth to God, that inspired their fathers — he acted 
accordingly. Before he renewed his demands at court, he again called 
a convention of the Israelites, and aided by his brother he founded a 
gradual system of education among them, by which they were inform- 
ed of the covenant, as convened between God and Abraham, the taking 
possession of the land of Canaan by their ancestors, closing with the 
encouraging remark : "And I (God) will take you unto me for a people, 
and I will be unto you for a God, who bringeth you out from under the 
burden of the Egyptians." By this latter assertion Moses had touched 
that vein among the people, by which they were to be led to final suc- 
cess. 

In the following ten or eleven years nine plagues appeared in Egypt; 
though not being unfrequently occuring in that region, even at a much 
latter period, where never known to be s o severe. All of them were 
publicly ascribed by Moses to be the visible signs of the interference 
of the God of Israel in their behalf. 

These plagues devastated some of the best parts of Egypt and the 
Egyptians, by whom Moses was considered to be a great, wise and 
noble man, superstitious on the one side and afraid on the other, they, 
some openly some secretly, believed in the supposition of Moses. 

Meanwhile Ahron had accomplished an organization among the Is- 
raelites. By his zealous effords he had revived the lost tradition con- 
cerning the teachings, the doctrines, principles of the Patriarchs, and 
that they had secured to their posterity a vast and fertile tract of land, 
which they had taken possession of and to which the Israelites now had 
a just and undisputed claim. 

All this combined roused the people sufficiently to be of great use 
to Moses. Now they would follow him. The spirit of the Patriarchs 
was upon them. They began to realize the great hopes of Abraham, 
that they — Abraham's posterity, — should be a great nation, in or- 
der to transmit his ideas concerning a One Universal Everlasting God 
to all people. 



— 56 — 

Arroused to such a spirit and inspired with such ideas the Israelites 
were fully prepared to effect their release from bondage, and enter upon 
the way, on the one side to re-take the property of their fathers, and 
on the other to immortalize the ideas, which their ancestors had 
wrought and taught. 

Moses, on seeing the-time approaching, when his efforts should be 
crowned with success, prepared every thing for the finale. His allies 
among the Egyptians were on the increase, among the Israelites he per- 
ceived the right spirit and by unmistakeable signs he saw, that the 
fears of the king did not diminish — now or never he could effect a 
glorious exode. 

He accordingly went again unto Pharaoh, demanding of him in the 
name of his Grod to give the children of Israel their freedom, to allow 
them, their wives, their children, their cattle and all they possesed to 
depart in peace. The king, although discomfitted, but undervaluing the 
power and influence of Moses, denied this request, and to get rid of 
Moses, threatened to take his life, should he again appear before him. 

Moses on leaving the court predicted in the name of his God, that 
i n due course of time all the first-born of the Egyptians — among men 
and beast — should be slain in one night and added : "And all these, 
thy servants shall come down unto me, and bow themselves down unto 
me, saying : Gret thee out and all the people that followeth thee." 
Saying this, Moses left the king's presence" in a burning anger." 

In order that the predicted event should not take the Israelites una- 
wares and unprepared, Moses now spoke unto them in the name of the 
Everlasting Grod and legislated the following : 

1st. This month, it was the spring month, "Nissan" wherein as Mo- 
ses had predicted the Israelites should be released, be henceforth the first 
in the Calendar, — in order that the great event should be religiously 
inaugurated. 

2d. In order to prevent the Israelites from dispersing about, when 
their presence should be needed, every family should on the first of the 
month select a lamb — afterwards called the Pashalamb — keep this 
until the fourteenth day of the month, when at even-tide the same should 
be killed, the blood of it sprinkled on the side and upper door post of 
their houses, undoubtedly to have an external, visible sign of the israe- 
litish dwellings. 

3th. This lamb the whole assembly, each household, are to roast 
not a bone of it should be broken and thus it should be served up in the 
evening of the fourteenth. 



— 56 — 

To avoid all delay which might occur, they were furthermore com- 
manded '^.o sit down to this feast, with sandals upon their feet, staff in 
hand — ready to leave at a moments notice. 

The words of Moses were rigidly enforced and observed by the 
whole assembly of the children of Israel. 



Chapter VL 
THE EXODE. PESSACH - 2493 A. M. 1495 B. C. 

As Moses had predicted it came to pass. On the fourteenth day of 
Nissan at mid-night all first born, of man and beast, in the houses of 
the Egyptians were slain and there was a great CTy in Egypt, -'for 
there was no house, where there was not a corpse." At the same time 
the children of Israel sat in their houses, eating the Pasha-lamb, ready 
and prepared for all coming events, every family had even set dough 
for baking bread. 

This disaster softened the heart of the proud Pharaoh and for once, 
forgetting that he was king, that thousands bowed down at his bidding, 
he in the midst of that momenteous night, went to call on Moses and 
Ahron, who were awaiting the result at Raamses, a stronghold in the 
hands of the Israelites and he urged upon them to leave the land at 
once, they, their old and their young, their cattle and all they possess 
ed, lest they all would die and Pharaoh added "bless me also." 

Four hundred and ten years had elapsed, since Jacob came down to 
Egypt ; of these at least two hundred must have been of servitude; 
when they now departed, led by Moses and Ahron. Their number had 
increased abundantly, enormously ; with seventy persons Jacob came 
down to Egypt; 600,000 men, without women and children Moses de- 
livered from the servile work of Egypt. 

The children of Israel started from Raamses, where they had con- 
gregated during the last struggle, and made their first stopping-place 
— - a free people — in Succoth. 

Arrived here Moses, in the name of God, legislated the Pessach- 
feast, to be celebrated in memory of the departure from Egypt, from 
the eve of the fourteenth day of Nissan, for seven successive days. 
And because the people had no time to leaven the dough, which they 
had prepared, for they were forced to leave in haste, rather than left to 



— 57 — 

depart from the land ; the bread, baked on the morning after the eiode 
consequently was unleavened. 

For that reason, Moses further legislated, that henceforth and for 
always the Israelites should use such unleavened bread on Pessach and 
at the same time, in order to remember the servile, hard work, that 
imbittered their lives 4br upwards of two hundred years, on the first 
evening of Pessach they should also make use of bitter herbs. 

The unleavened bread — as immortalizing the exode and the bitter 
herbs as a memorial of the servitude should arouse the gratitude of the 
Israelites towards a kind and almerciful Providence, who has released 
them from bondage, to make out of them "the chosen people" his 
people, who were to impart to the families of the globe, the glorious 
lessons of a One Everlasting, Universal Grod, who created all, rules 
over all and preserves all. 

At the same time, at Succoth, a stringent but necessary proclamation 
was issued. One law should apply to the home-born and the strangers 
that sojourneth with them. 

This became the more necessary, as record goes to show, that many 
who were not born Israelites went with them from Egypt. They were 
always called the strangers, that sojourn among them. Hereafter the 
difterence between the home-born Israelite and the stranger in every 
legal point should cease. As a matter of course the latter had to sub- 
mit to the rite of circumcision. 

The behest of Joseph was not forgotten. Moses took Joseph's re- 
mains with him, at the departure of Egypt : thus the Israetites kept 
sacredly the promise, given to the dying Joseph, by their Sires. 



Chapter VII. 
ISRAEL CROSSED THE RED SEA. 

Moses on marching from Egypt with his people to rc-take the land 
of promise, avoided going into the land Philistia, although it was the 
nearest route, because he should have to force his way through a coun- 
try, which was allied with Egypt, and he feared that the Israelites 
were not sufficiently organized to enter upon such a hazardous tour. 

These considerations led Moses to chose a route, by which they had 



— 58 — 

to cross the desert. It was the longest, but beyond doubt the safest 
way. Accordingly they directed their steps towards the Red Sea and 
encamped in a place between Migdal and the Sea, before Pi-ha-Hiroth 
and Baal Zephon. The march was conducted by a pillar of fire at 
night and a pillar of smoke by day. 

During these days the excitement in Egypt had subsided and Pha- 
raoh, on learning from his spies the course the Israelites had taken, 
fearing, they would unite with his enemies, return and engage in war 
against him ; and knowing the desolate place of their present encamp- 
ment, he thought he would crush them at once. With his hosts of char- 
iots and horse-men he pursued and overtook them in the camp re- 
ferred to. 

The Israelites, on perceiving their pursuers, began to tremble, and 
assembling around Moses, they cried for help. Moses ordered the 
break up of the camp and led them in front of the sea, all the while 
closely followed by Pharaoh and his soldiery. 

Moses, knowing every foot of ground there abouts, now predicted in 
the name of Grod, that here the Egyptians would find their doom ; he 
then raised his staff and led the way through an arm of the Red Sea. 
The Israelites followed their leader and crossed, as on dry land. 

Pharaoh, his heavy chariots and horsemen also entered upon that 
road, but soon found it to be a dangerous ground ; the wheels, sinking 
in the mire, began to move with difficulty and the sahie happened with 
the horses. Struggling with these difficulties the morning dawned and 
with it a new danger for the pursuing Egyptians, the waters rushed 
back ; then they said : "Let us flee from' the face of Israel, for the Lord 
fighteth for them against the Egyptians ; ' ' but the miry bed of the 
sea left them no means of escape and all of the pursuing enemy perish- 
ed miserably, thus verifying the prediction of Moses. 

Israel standing on the other side, where they were safe, looked on in 
awe and amazement, seeing their arch-enemy for ever crushed ; now 
they were free in reality and need henceforth not entertain any fear nor 
anxiety. Giving words to this feeling they sang a song of thanksgiv- 
ing to the Lord of their fathers for their redemption, which now was 
truly effected. 

Miriam, sister of Moses and Ahron took a timbrel and followed by 
the women of Israel with timbrels and dance, they sang : " Sing ye 
unto the Lord, for he hath triumphed ^gloriously ; the horse and the 
rider has he thrown into the sea." 



— 59 — 

From the Red Sea Moses led the Israelites into the wilderness of 
Shur, where for three days they were without water. They then found 
wells, but the waters were bitter, unifit for drinking. Moses took a 
sprig of a tree, threw it into the waters and thus sweetened it. This 
place it called Marah (bitter). 



Chaptfr VIII. 
TRAVELS AND TRIALS IN THE WILDERNESS. 

From Marah the Israelites traveled to a place called Elim, where 
they found twelve wells and seventy palm-trees, here they put up the 
camp. From here they again started and on the fifteenth day of the 
second month of their departure from Egypt, they entered the wild- 
erness of Sin, between Elim and the mountain of Sinai. 

This wilderness, being entirely barren and the rations giving out, the 
Israelites began to suffer from hunger, and murmered against Moses 
and Ahron for having brought them into such a place, where they 
could neither sow nor earn and where in their opinion they were to 
starve. 

Moses. here learned that the Israelites did not yet value their newly 
achieved liberty in a proper manner, because in their dissatisfaction 
they said: "Would to God, we had died by the hands of Grod in the 
land of Egypt, where we sat by the flesh-pots and had plenty of bread 
to eat," 

Moses, on seeing the whole congregation in such a commotion direct- 
ed their attention to the regular fall of "Manna" that covered the 
ground and proclaimed in the name of God, that this manna should 
not cease to fall as long as their journey in the desert would last. 

Here he instituted the Sabbath, by commanding, that they should 
collect enough manna on the sixth day to last over the Sabbath. With 
the exception of a few offenders they all obeyed. This is the first 
Sabbath, known to be observed among Israel. 

Arrived at Rephidim the people again suffered, now from want of water 
and again they complained unto Moses. He brought them to a rock, 
where he effected an opening to a secreted well, and water flew out in 
abundance. 

In Rephidim the further progress of thel sraelites was interrupted by 



— 60 — 

the Beduine-king Amalek (offspring of Esau,) who, avoiding an open 
battle, cut off and slew the rear-guard of the Israelitish camp, consist- 
ing of the weary and faint. Moses ordered his servant Joshuah to 
chose men and with them to go and fight against Amalek, this was 
done and a glorious victory achieved, in memory of which Moses 
built an altar and called its name "Adonoi nissi" (the Lord is my 
Banner). 

Shortly after this victory the father-in-law of Moses, Jethro, the 
high priest of Midian, who had heard all that transpired in Egypt, 
and the further adventures of the Israelites — came into the wilder- 
ness, accompanied by Zipporah, the wife of Moses, and his two sons, 
who during the struggle in Egypt had remained with their father resp. 
grandfather in Midian. They were invited into the camp by Moses, 
who, on hearing of their intention went to receive them. Moses very 
cordially welcomed his father-in-law prior to his entrance into the 
camp, where he remained for some time. 

During the presence of Jethro, Moses as usual sat down to judge 
the people and to teach them the laws and statutes, by which they 
were to become the blessing of the families of the earth. Jethro, an 
experienced leader^ saw, that Moses could not possibly endure such a 
life for a long time, neither could he in that wise attain his aim, so he ad- 
vised him to divide the people into judicial districts, to appoint judges 
over thousands, over hundreds and over ten. These judges should ad- 
just all minor cases in their resp. districts, and bring unto Moses only 
such cases for decision, which they could not decide. This advice 
Moses adopted and created judicial districts, he appointed captains, 
heads over the people to rule, judge etc. etc. over thousands resp. 
hundreds and ten. 

Jethro, although requested to remain with Israel, did not feel inclin- 
ed to do so and after some time he departed to Midian in peace. 



Chapter IX. 
PURIFICATION AND SANCTIFICATION OF THE PEOPLE. 

In the third month after the departure from Egypt, in the month of 
"Sivan," the Israelites came to the mountain of Sinai, and there put 
up the camp. 



— 61 — 

To perfect the organization of Israel as began in Egypt, it was now 
necessary to teach them the mission, with which they were instructed, 
to inculcate them with the doctrines, principles and ideas as promul- 
gated by Abraham, Isaac and Jacob, that they may become " a king- 
dom of Priests and a holy nation. 

Moses assembled the^lders of Israel ; unto them he taught and ex- 
pounded these doctrines, instructing them to place the same before the 
people and tell him, how these were received and appreciated by the 
public. 

The answer being very favorable, it was returned unto Moses in 
these words : "And all the people answered unanimously and said: 
All what the Lord hath spoken we will do." 

After this answer was received by Moses he gave orders, that for the 
next three days the people should sanctify themselves, and prepare for 
a great event — for on the third day the covenalit, as concluded with 
Abraham, should be renewed from the mount Sinai, in the presence 
of all the people. 

It was furthermore prohibited, that no one — man nor beast — 
should go up that mount and as a preventive a fence was erect- 
ed round about Sinai. 



Chapter X. 
THE DECALOGUE. — 2493 A. M. 1493 B. C. 

On the third day in the morning — the sixth day in the third 
month of Sivan — the people awoke in the camp, and " thunders and 
lightnings and a heavy cloud was on the mount, and the voice of the 
cornet was exceedingly loud ; so that all the people, that were in the 
camp, trembled." 

Moses led the people out of the camp, placed them round about the 
mount, which the people saw clothed in clouds of fire and smoke 

After having admonished the people again not to go beyond the 
erected fence, Moses and Ahron went up the mountain. Presently 
thereafter the assembled congregation heard a voice issuing from the 
smoke, proclaiming the decalogue : 

8* 



— 62 — 

"I am the Lord thy God, who have brought thee out of the land of Egypt, lOut of the 
house of bondage. ~" 

Thou shalt have no other gods before me. Thou shalt not make unto thyself any graven 
image, or any likeness of anything, that i« in heaven above, or that is on the earth be- 
neath, or that is in the water under the earth. Thou shalt not bow thyself down to them 
nor serve them ; fori, the Lord, thy God, am a jealous God, visiting the iniquity of the 
fathers upon the children unto the third and fourth generation of them that hate me. 
And showing mercy unto the thousandth of them, that love me and keep my command- 
ments. ~" 

"Thou shalt not take the name of the Lord, thy God, in vain ; for the Lord will not hold 
him guiltless, that taketh his name in vain. ~ " 

"Remember the Sabbath-day to keep >t holy. Six days shalt thou labour, and do all thy 
work. But the seventh day is the Sabbath, in honor of the Lord, thy God ; on it thou 
shalt not do any work neither thou, nor thy son, nor thy daughter, thy man-servant, nor 
thy maid-servant, nor thy cattle, nor the stranger, that is within thy gates. For in six 
days the Lord made the heavens and the eanh, the sea, and all that is in them, and rest- 
ed on the seventh day ; therefore the Lord blessed the Sabbath-day. and hallowed it. 
"Honor thy father and thy mother, in order that thy days may be prolonged upon the 
land, which the God, thy Lord giveth thee. ~ " 
"Thou Shalt not kill. - " 
Thou shalt not commit adultery. ~ " 
"Thou shalt not steal. — " 

"Thou shalt not bear false witness against thy neighbor. 

"Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife, 
nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything, that is 
thy neighbor's. ~ " 



Chapter XI. 
DEVELOPMENT OF THE LAW. 

The decalogue given, Moses proceeded to develop the laws on this 
very foundation. First of all was the prohibition of perpetual slavery. 
It seems, that it was then a common practice for a person, who was 
impoverished to sell himself or one of his family as a bonds-man or 
bonds-woman. To disapprove of this practice, Moses thought the time 
had not yet come, but he legislated upon means so as to counteract 
the evil. 

"If thou buy a Hebrew servant, six years shall he serve, and in the 
seventh he shall go out free for nothing. ' ' Should that servant not 
wish to go off free, but desire to continue as a bonds-maa, the master 
is to bring him before the judge, who after hearing the case shall cause 
the servant to stand at the door-post, where the master is to pierce his 
ear with an awl and he shall then serve him until the Jubilee. 



— 63 — 

About female servants the law was different. She could not be sold 
to go out free in the seventh year, like a man-servant. But the man 
that buys her is in duty bound to provide for her, as though, she was 
his own daughter. 

The most stringent laws were administered in regard to the securi- 
ty of life and propoFty. In the same manner laws were enacted to 
secure the sacred relations of the families. Filial love was looked 
upon as a natural law. "He that smiteth his father, or his mother, 
shall surely be put to death." 

Usury was forbidden. Any pledge taken from the poor, as security 
for money loaned, must be remitted to him, if it is a garment or the 
like before sun-set, "For it is his only covering, it is his raiment for 
his skin ; wherein shall he sleep !" 

No comments should be made against a judge, who gave his decision 
in good faith. "The judges thou shalt not revile and a ruler among 
thy people thou shalt not curse. 

Moses undoubtedly thought of re-viving the primitive custom as has 
been prevalent by the Patriarchs, that the first born son was not alone 
the head of the family, but also the priest, if we may so style his funct- 
ions. The first born of the sons were hallowed to the Lord to that 
effect. 

Neither did Moses then think of erecting a religious centre. An 
altar of rough stones could be put up at any place, and there the first 
born of the family could offer a sacrifice to the Lord : for said he : "In 
every place where Grod permits his name to be mentioned, there will 
he come unto thee and bless thee — " 

The government was entrusted to seventy elders, who were presided 
over by Ahron and Hur. 

Moses, having now developed the law on the basis of the decalogue, 
legislated thus as to prohibit poverty, perpetual slavery ; to secure life 
and property ; to uphold the sanctity of family relations, to re-vive the 
primitive ideas of the Patriarchs in regard to religious ceremonials 
and finaly had legislated upon a republican form of government. 
He now had perfected the desired organization, both, political- 
ly and religiously, and to his idea an absence from the camp for a 
short time could be effected without danger, either to the nation or to 
the institutions as now enforced. 



— 64 — 

Chapter XII. 

THE aOLDEN CALF. 

Moses departed from the camp with the understanding, that he was to 
be absent for forty days and left the community in the charge of the 
seventy elders, Ahron and Hur. Moses was accompanied by Joshua, 
when he went up to the mountain on purpose, as he stated, to bring 
down the ten proclamations, written on two tables of stone. 

Towards the latter days of Moses' absence the people, on not seeing 
their Leader return, being dissatisfied with the state of things, not 
placing confidence into the government of the seventy elders, and Ahron 
and Hur, grew revolutionary. 

They very tumulteously demanded of Ahron an idol that might 
walk before them, on the way through the pathless wilderness, for, 
they said, of this man Moses, who brought us up from the land of 
Egypt, we know not what has became. 

Ahron was not the energetic man, who could be able to govern such 
an agitated community. Instead of uppraiding them for such an out- 
rageous demand, he entered upon negotiations with the revolutionists. 

Bring me the jewels of your women and children, he said, and I will 
do your bidding. Ahron thought, that in this manner he could gain 
time to co-operate with the better class of the people, to appease the 
agitated minds, and by so doing give him time to await the return of 
Moses. 

But Ahron was deceived in his plan. The people spurred by religi- 
ous fanaticism, were not to be checked, they did not demand the 
jewels from their women and daughters, they took them by force 
and brought it to Ahron, again demanding him to make them an idol. 

Ahron caught by his own advice, could no more rescind ; to ap- 
pease them was an impossibility, the excitement being too great, so he 
took the gold from out their hands, placed it in the fire and molded a 
golden calf therefrom. On seeing which, the people shouted and dan- 
ced with joy, exclaiming : " These are thy gods, o Israel, who brought 
thee up out of the land of Egypt." 

Ahron, on seeing the action of the people, unable to check them now, 
again adopted the plan of gaining time. Let us built an altar and that 
to morrow be a feast to the Lord, was now his plea. He thought, that a 
nights rest would be sufficient to calm their minds. But again he was 



— . 65 — 

deceived. On tbe coming morning the multitude assembled round 
about the altar, sacrificing, eating, drinking and dancing, in short 
practicing all those rites, customary to the dedication of a pagan idol. 

Meanwhile Moses came down from the mountain, having accomplish- 
ed his task, the tables of stone were in his hand. On approaching the 
camp he heard the shojit-of the feasting multitude. Joshua thought 
it to be the noise of a battle, but Moses listened, and was satisfied, that 
it was not a war-shout. On coming nearer he saw the golden calf, the 
idol, and the people around it, making music and shouting. 

Moses at once understood, that the people, whom he thought he had 
gradualy led to understand the lofty and noble ideas of a Univetsal, 
Eternal Grod, had not profited by his lessons, and in a moment of rage 
and discouragement, he thought his whole mission to be a failure. 
Based upon these premises the decalogue, he thought, was to no pur- 
pose, so he threw the stones, where the ten words were engraved upon 
down on the foot of the mount and broke them. 

Energetic as Moses was he lost not a minute, but entered the camp, 
took the golden calf and in the presence of the agitated multitude — 
none of them had the courage to oppose him — ground it into atoms and 
threw the powder into the water, demanding every one to drink of it, 
thus he learned to know all those that remained faithful to God. Upon 
these he called, and besides many others, who did not take any part in 
the revolutionary proceedings of the rebels, there assembled around 
him all the sons of Levi. These he appointed executioners, and with 
the edge of the sword every one should be slain, who took part in these 
idolatrous ceremonies. Faithfully was the word executed, and about 
three thousand fell, after which order was restored. 



Chapter XIII. 
THE TABERNACLE. 



Although order again was restored in the camp, after the outbreak 
was crushed and the perpetratores executed, still Moses knew, that the 
same could happen again and again. The people were not sufficiently 
educated to understand, as yet the mission, which Moses wished to 
assign unto them. There were many no doubt, who did know and fully 
understood it, among others the whole tribe of Levi, but by far the 
greater part of them did not. They being accustomed to idolatry, 



— 66 — 

could neither be governed nor satisfied with the sublime idea, that 
the One Everlasting Grod was amongst them ; they needed to have a 
tangible form, a representative of Deity, to replace the idols. Moses 
had to change his original plan, in order to overcome these difficulties. 
To begin with, he took his tent, which stood in the centre of the 
camp and removed it outside of it, thus severing all comunication with 
the people safe in official matters. The tent also called the appointed 
tent was at the same time the seat of the seventy elders, the highest 
authority of the nation. Every one, who sought the Eternal, went to 
the appointed tent. 

Moses being now for the greater part of his time separated from the 
people, thought of arranging matters so, that he could govern his 
people, so that they would be satisfied with the idea as promulgated by 
him. Based upon his knowledge "that no man can see God while 
living" he must give some forms — not of Deity — but of the manners 
of approaching it in worship. 

The result of his meditations was a change of plans. His first 
idea was to re-vive primitive worship — an altar of rough stones put up 
in any place was sufficient, — he would now erect a national sanctuary, a 
centre of all religious exercises ; formerly he thought, that he would 
have the first-borns of every family sanctified as the teacher, or priests, 
now he would create a caste of priests, and surround them with all the 
pomp of eastern custom, who should conduct all religious exercises; and 
as teachers guardmens of the sanctuary he would elect the tribe ofLevi. 

These plans were probably placed before the seventy elders and by 
them accepted. This done, Moses left the camp in charge of Joshua, 
(who then already was a man of valour) and the seventy elders, and 
he alone went again up the mountain in order to replace the two tables 
of stone, which he had broken. 

He again was absent forty days, then came down with two new 
tables, upon which were engraved, as upon the first, which he had 
broken, the ten proclamations. 

Now, Moses thought, the time was come, when he could realize his 
new plans. He convoked the people, told them of the erection of a 
sanctuary and a standing hereditary priesthood. 

This sanctuary, planned by Moses, should be the property of all, 
that is, every individual should feel himself identified in it ; therefore 
the same should be erected by voluntary contributions ; but not alone 
the sanctuary should be thus built, but the same should be the case 
with all the necessary implements and the garments of the priests. 



— 67 — 

The people were so pleased with the arrangement, that they brought 
so many gifts to be used, at the erection of the tabernacle and the gar- 
ments of the priests, that it was found necessary to give public notice 
that enough was at hand of every article and more, so no gifts would 
any more be accepted 

The work, thus commenced, was superintended by the artists Bezalel 
and Ahaliab. 

The tabernacle had the following dimensions : It was thirty yards 
long and ten wide, and was divided into two sections : 1st, the holy- 
ante-room — where only priests came in and second the holy of holies, 
where only the high priest was to enter once in a year, on the day of 
Atonement. Round about the tabernacle was a space of one hundred 
yard long by fifty wide, where the people were to assemble during the 
religious excercises. 

The Holy of Holies contained nothing but the ark enclosing the 
tables of stone. The ark proper was of Shitim wood lined in- and 
covered outside with solid gold. The cover was ornamented with two 
Cherubines with outstretched wings. 

The Holy contained in the south the table for the shew-bread with 
its implements, in the north the seven armed chandelier of gold with 
the ever-burning lights and in the centre the golden altar used for 
scent-offerings. 

The court contained a copper altar for burnt-offerings and the copper 
laver with water — where the priests washed themselves. 

The whole was moveable. Every article was so constructed as to 
make it easy to carry from place to place. 

The priesthood — to administer to the people — were also divided : 
High Priest — Ahron and always the oldest son of the family, he was 
to wear the breast plate, the Urim and Thumim, the shield on his fore- 
head with the words : "Holy to the Lord ;" the priests-sons of Ahron 
to administer to the people, and the Levites, the whole tribe of Levi, 
were to assist the priests in their administrations. 

Sacrifices, which henceforth only could be offered in front of the 
tabernacle were specified, sin-offerings, burnt-offerings, flour-offerings, 
offerings of incence, etc. 

On the first day of the first month in the second year after their 
leaving Egypt 2495 A. M, 1493 B. C, Moses dedicated the tabernacle 
to the service of the Lord, with rites new and impressive. The same 
was done to Ahron, the High Priest, his sons the priests and the Levi- 



— 68 — 

tes. Two of Ahron's sons, Nadab and Abihu, accidently died while 
administering before the Lord and the two remaining sons, Elazar and 
Ithamar took their places. 



Chapter XIV. 



THE FIRST CENSUS. 



In the course of the construction of the tabernacle, Moses also 
brought his people upon a war-footing. 

The seventy elders were the legislative body, the judges were instal- 
led, the priests and Levites were inaugurated to administer before the 
Lord ; he now divided the whole nation into twelve tribes and named 
them after the ten sons of Jacob and two sons of Joseph. 

Reuben; Simeon ; G-ad ; Jehudah ; Issachar ; Zebulun; Benjamin; 
Dan , Ashur ; Naphtali ; Menassah and Ephraim. 

As the leader of every tribe, Moses selected a prince of the fathers- 
house. Then a census was ordered to be taken in the following manner 
Every one above the age of twenty had to deposit a small coin, half a 
Shekel, as an atonement for the sin they incurred by worship- 
ping the golden calf, which they had made. This money was apportion- 
ed to the service of the Lord in the tabernacle. 

The number of the male Israelites were thus ascertained and were : 
Reuben with 4 families 46,000 Prince Elizur son of Shedeur, 



Simeon " 


5 


59,300 " 


' Shelumiel son of Zurishadai. 


Jehudah 


5 


74,600 " 


Na^hshon son of Abinodow. 


Jssachar 


4 


54,400 * 


* Nethanel son of Zuor. 


Zebulun 


3 


57,400 ' 


* Aliob son of Helon. 


Ephraim 


4 


40,500 ' 


' Elishoma son of Amihud. 


Menasseh 


8 


32,200 '* Gamliel son of Pedahzur. 


Benjamin 


7 


35,400 ' 


' Abidan son of Gidoni. 


Dan 


1 


62,700 ' 


Achieser son of Amishadai. 


Asher 


5 


51,500 


" Pagiel son of Ochran. 


Gad 


7 


45,660 ' 


'■' Aliasaph son of Deuel. 


Naphtali 


4 


53,400 


" Aehira son ef Enon. 



Total 12 tribes with 57 families, amounting to 403,550 men above 
the age of twenty, 



— 69 — 

Besides these the sons of Levi were counted. They had with eight 
families 32,000 men. 

The census taken, Moses gave each tribe a certain place, to occupy 
during the march, or in camping. The centre of the camp was 
designated for the tabernacle, with iVhron and his sons, the 
tent of Moses with the_seventy elders, the national council, and in the 
immediate vicinity were the tents of the Levites, who had the charge 
to erect, to take down, and to carry the utensils of the tabernacle, being 
superintended by Elazar, son of Ahron. 



Chapter XV. 
FURTHER ORDINANCES AND STATUTES. 

A political and social organization was now perfected ; the taber- 
nacle was dedicated and the people had a religious centre. Moses now 
gave and ordained those ordinances which were chiefly directed to 
maintain the security of person and property ; to secure peace and 
order in the camp, and to better the sanitary condition of the people. 
Special laws were given for the Priesthood and the Levites. An order 
of sacrifices was introduced and everything so arranged that they could 
now retake the land of promise and establish themselves as an inde- 
pendent nation, with an entirely new political and social orginization 
and the monotheistic idea incorporated in their religious observances. 

Of these ordinances and statutes many were given only to go into 
operation in the land of Canaan. Of these we make mention of but a 
few, to show how nobly Moses legislated for coming generations. 

In order not to impoverish the land — which is always mentioned as 
flowing with milk and honey — the Israelites could not be allowed to 
plant perpetually. Six years only could they sow, in the seventh, called 
Shemittoh, the land was to be left vacant. 

In gathering in the fruits of the land, one corner of it must be left 
"for the poor, the orphan and the widow. " In binding sheaves the 
gatherers were not allowed to pick up the stalks of corn that fell down, 
these also were left for the poor, the orphan and the widow. 

To prevent poverty a law was made, to be executed in Canaan, that 
no one could sell that portion of land allotted to him and his family. 

9* 



— 70 — 

In case misfortune or other causes should reduce a man and his family 
to poverty he could not sell the land, but only the produce thereof, 
and this only for a period not longer than forty-nine years. In the 
fiftieth year — the jubilee — the land itself returned to its original owner. 

From the sanitary measures as legislated by Moses, we make mention 
of those laws concerning the eating of the flesh of animals. From 
the four-legged animals only those were allowed to be used as food which 
had split hoofs and are ruminant. From the fishes those only which 
have fins and scales. From the fowls special mention is made of all 
those forbidden. From the reptiles none were allowed. 

The use of animal blood was strictly forbidden, also the flesh of ani- 
mals that died of disease or old age, 

Special care was taken by Moses to provide for the orphan and the 
widow; they were to be a sacred charge to the whole nation. 

In all these legislations Moses is proved to be possessed of a noble 
mind and to be an able law giver who well deserved the name of the 
best legislator the world has ever produced. His only aim was to 
promote the happiness and the future prosperity of the nation, in such 
manner, that their worldly attainments would facilitate the promulgation 
of the monotheistic idea among all families of the earth ; that through 
their influence superstition, darkness and unbelief would be dispelled 
and the human race could unite under one common bond, created, 
governed and ruled by One Eternal Grod. 



Chapter XVI. 
ORDINATION OF THE FEASTS. 

Besides the Sabbath, which was first introduced, when the manna 
was first collected and which was again especially so legislated in the 
decalogue, and the feast of unleavened bread in memory of the redemp- 
tion from Egypt, mention of which is made at that time — no day had as 
yet been set aside for feasting and special service. 

Now then Moses ordained the following feasts to be henceforth 
observed at their specified time. 

The Sabbath was again called to mind : six days shalt thou work, 
but on the seventh rest should prevail throughout the camp ; *' in spring 
and in fall shall they rest." 



— 71 — 

The first feast to be observed was the Pessach festival, in memory of 
the departure from Egypt, the delivery frojn the Egyptian bondage. 
Pessach was to be a national anniversary, for Israel was then a nation. 
This feast was to be observed on the fourteenth day of the first spring 
month, Nissan, in the evening, and should last seven successive days, of 
which though only the first and the seventh should be considered holy 
convocations unto the Lord. During the holy week no leavened bread 
should be used. The first evening of the feast was set apart for a 
special service; the parent should then teach his child the cause of the 
feast, thus memorizing the eventful redemption in a worthy manner. 

From the first day of Pessach in the evening fully fifty days should 
be counted — seven weeks — and on the last day, in the evening, the 
feast of the first fruit should be celebrated. This feast " Shebuoth " — 
Feast of Weeks — so called on account of the numbering of the days, 
shall be celebrated as a holy convocation to the Lord, on the sixth day 
in the third month of Sivan. In later years this festival has been noted 
as the " Day of Revelation " because at about that time, if not on that 
day, the decalougue was given. 

The first day of the seventh month, Tishri, should be a holy convo- 
cation and a memorial of blowing the trumpets. In after years this 
feast was called " New Years Day," " Day of Remembrance." 

The tenth day of the seventh month Tishri should be a Sabbath of 
Sabbaths, a holy day of atonement. From the ninth day in the even- 
ing until the tenth day in the evening no one should partake of any 
kind of food ; it should be a day of affliction of the soul in order to 
crave pardon for sins committed. 

On the fifteenth day of the seventh month Tishri should be the feast 
of Tabernacles or booths, in memory of their sojourning in the wilder- 
ness ; it should be observed seven days of whom though the first and the 
last only should be holy convocations unto the Lord. The three feasts, 
"Pessach, Shebuoth and Succotli " should also be the means of retain- 
ing the unity of the nation ; because when they were settled in their 
land then shall they assemble from all parts of the country unto the 
place where the national sanctuary shall be erected, on these feasts, thus 
binding them together by a common tie, the Sanctuary. 

These were the feasts that Moses ordained to be observed in Israel. 



— 72 — 

Chapter XVII. 
THE QUAILS. ELD AD AND MEDAD. 

On the twentieth day of the second month the camp was broken up 
and the people marched toward Phelistia. After they had encamped in 
several places they came to a station called "Kibroth hatawah (graves 
of the lusty ) This name was given for the following reason: 

Until now it seemed that the people had been plentifully provided 
with meat, obtained either by trade or by hunt ; this latter being the 
most probable as the places through which they came are known to have 
a great supply of animals. But having now changed direction, they left 
these places where meat could easily be obtained by either trade or 
hunt and thus suffered from scarcity of it. 

The people rather than put up with these little inconveniences, began 
to murmur against Moses, saying : " Who shall give us meat to eat? 
We still remember the fish we did eat in Egypt for nothing ; the cucum- 
bers, the melons, the leeks, the onions and the garlicky But now our 
soul is dried away, there is nothing left of it ; only on the manna must 
we rely." 

Moses on hearing this complaint, for once, is reported as having got 
angry. He felt that he could not govern the nation alone ; he must 
have co-operators, co-workers. In order to gain this point he convened 
the seventy elders in the tabernaele, and there placed part of his respon- 
sibility upon them, thus making them associates in his mission. 

Joshua, who was meanwhile in the camp, to look after the complai- 
nants, saw there two elders, whom Moses did not convent to the taber- 
nacle, speaking to the agitated people in a pacifying tone. He thought 
this was wrong, for no one but Moses, his master and those elders, upon 
whom Moses did impart part of his responsibility, had. a right to act in 
any official capacity ; so he came running to the tabernacle, saying to 
Moses: " Eldad and Medad " are officialy speaking to the people, 
silence them, because no one but my master and Lord Moses dare do 
this. 

But Moses rebuked his servant. He saw in the action of Eldad and 
Medad nothing wrong, but to him it was some proof, that his followers 
in the camp were moved in the proper spirit ; instead of awaiting in 
silence the action of the council, they stepped before the agitated 
people and openly took the part of Moses. Would to God, said Moses, 
that all people would act like them. ^ 

On the following day Quails were seen in abundance. The lusty par- 



— 73 — 

took of them in such haste and undue caution, that many of them 
died, having yet the meat between their teeth. These were buried in 
this station, and the place called " Graves of the Lusty." 

It is here the time to remark, that not all the Israelites took part in 
such revolts, it was probably the smallest portion of them, but those op- 
posing these out-break&^-to a great measure, had not the moral suavity 
to stand up before the crowd with their disapproval, but retired in 
silence and sorrow. 



Chapter XVIII. 
THE SPIES. 



Moses now led the people direct to the frontier of Canaan, preparato- 
ry to taking the land of promise. It was now resolved to first sent 
spies into the land, to find how strong those cities were, which first 
must be taken, and also to gather all information possible regarding the 
inhabitants, their valor, mode of living ; also regarding the produce 
and the proclivities of the land . 

Moses chose from every tribe one of their best men, among them was 
Joshua, son of Nun and Caleb, son of Nebujah ; he gave them the ne- 
cessary instructions and requested them to bring hence some specimen 
of the produce of the country, because the time was just properly se- 
lected for that purpose, it was harvest-time. 

The twelve men, departed on their mission, they went up in the land 
from the South and came to Hebron. In the valley of Eshcol. they 
cut of a branche with grapes, carried it between two, upon a pole, took 
also some pomegranates and figs. 

After having been absent forty days, they returned into the camp, 
and gave an account of their mission. The news of their arrival spread 
and soon they were surrounded by the people, who where all very eager 
to hear something of the land, which they were taught to consider as 
their own, the same beino; a lesral inheritence from their ancestors. The 
answer, which they gave to Moses and the elders, in the presence of 
the assembly, was thus : The land, whither thou hast sent us, is indeed 
a land overflowing with milk and honey, and they showed the grapes, 
pomegranates, etc., as a specimen of the fruit produced. But the 
people, that live therein, are powerful, and the cities are fortified and 



— 74 — 

very large. More over we saw there the children of Anak (giants) corn- 
paired with them, we were but like grass-hoppers in our own eyes . 
And more than this, the land is consuming its own inhabitants. 

Seeing the disasterous effect, this report had on the masses, Joshua 
and Caleb, who also were among the spies, brought in a minor report. 
" We can easily go up and take possession of it; for we are well abb 
to overcome it. But the ten defied them saying : We are not able to 
go up against the people, for they are stronger than we . 

The people, on hearing these contradictory reports, sited with the 
majoriiy and retired to their tents that night discomfited and discour- 
aged and wept all that night. 

The coming morn they assembled round Moses, murmuring against 
him and Ahron, saying : "0 who would grant, that we had died in 
Egypt, or that we might but die in the wilderness. And wherefore 
doth the Lord bring us unto yonder land, to fall by the sword : that 
our wives and our children may become a prey ? is it not better for us 
to return to Egypt ? And they said one to another : Let us appoint a 
chief and let us return to Egypt." 

Moses and Ahron fell upon their faces before all the congregation of 
Israel; Joshua and Caleb rent their garments, tried to be heard by the 
agitated community, but to no purpose. The enraged populace showed 
signs of stoning those, that tried to avert them from their idea of return- 
ing to Eg;fpt. 

Moses, on seeing, that the people were so little fitted to. carry out 
the great idea, which he had designated to them, now felt convinced 
that with this generation it would be impossible, to take the land of 
promise. Moses and the seventy elders adopted the best plan, that 
could be adopted answering these circumstances. The ten spies, that 
caused such a degenerating result among the people, were executed 
and died a horrible death. The council did not openly disapprove the 
returning to Egypt, silently this wish was overlooked and the follow- 
ing order issued. 

Moses, in the name of Grod proclaimed, that this generation should 
die in the wilderness, but that their children, of whom they feared, 
they would become a prey to the inhabitants of the promised land, they 
would enter, take possession of and live in the land that overflow- 
eth with milk and honey. Only Joshua, the son of Nun and Ca- 
leb, the son of Nebujah, they alone from all the present generation 
should, as a reward for their faith and truth, come into the land and 
receive their allotted portion of it. 



— 75 — 

But as for the rest of the whole Congregation they should die in this 
wilderness. For every day the spies were absent on their mission, the 
people shall travel one year, thus making forty years of sojourn in the 
wilderness, until all of the present generation have died. 

Beginning with these travels, Moses ordered the camp to be broken 
up, in order to marclt-off from the frontier. 

Order was restored in the camp ; the execution of the ten men was 
witnessed with awe. The minds began to be pacified. The report of 
Joshua and Caleb was now received and considered in quite another 
light. 

All these considerations combined, with such a fatal travel in view — 
the people began to dislike the idea of going off from the frontier with- 
out making at least an effort of taking the land which they had in view. 

They went to Moses and the elders, requesting to be led towards the 
enemy, and they would make amends for their misdemeanors ; they 
will now make war with the inhabitants. But Moses refused to give 
such orders. 

The people on being refused to be led to war now acted upon their 
own council. They marched up towards the enemy in order to take the 
place. But Moses, the elders, Joshua and all the followers of the 
government remained in the camp. 

The result of this movement was fatal to the Israelites. The experi- 
enced leaders remaining at home, the party that went up were repulsed, 
routed and driven back by the inhabitants of Canaan to a station named 
Hermoh. 



Chapter XIX. 
KORACH AND HIS FACTION, 



The camp broken up, Moses led the people in a westerly direction. 
The recent disastor had powerfully agitated the commuity — they dege- 
nerated . The result of this degeneration was soon visible. 

Korach, out of the tribe of Levi, Dathan, Abiram and On with two 
hundred and fifty followers, among whom were officers, chiefs and 
members of the assemly, rebelled against the government, especially 
against Moses and Ahron. 

"Ye assume too much," the rebels said to Moses and Ahron, the 



— 76 — 

whole congregation is holy every one of them ; why then do you lift up 
yourselves above the assembly ? ' ' 

The excitement, created by this out-break, must have been intense 
and spread to such an extent, that this revolt would have ended in the 
worst kind of anarchy, had it not been checked in the very beginning. 

Moses is reported as having fallen upon his face in utter despair, 
his authority was questioned by the rebels ; he was conscious of the 
wrong, his people were doing him, and felt miserable ; he, who ever 
would have been ready to sacrifice himself in order, to gain his design 
— to make a powerful, priestly ijation of the Israelites ; a nation, that 
might stand as an example to the world, a kingdom of priest, and a 
holy nation, who were to teach and exemplify the great and noble 
religious truth of the One Everlasting God — he, the least selfish |man 
ever born, was asked about his authority, asked, by the very man, whom 
he had freed from bondage, whom he was to transfer to aland of bounty 
where they would be able to prosper and to develop- 

Reflecting upon all this, we can well imagine the anguish of soul, 
and understand, why Moses fell upon his face before all the assembly 
of the people.' 

But a man like Moses will not utterly give up to despair. He soon 
composed himself and calling upon Korach and his followers, — who 
had likely separated themselves from the rest — he spoke to them, trying 
to pacify the rebels in order to avoid an execution, but to no purpose, 
he was met with scorn and derision. 

After Moses had left the rebellious faction, he gathered round him- 
self all those, that adhered to the national goverument, to them he 
spoke in the following manner : Remove from the tents of the rebels, 
because the Lord will execute judgement. 

Moses ordered Korach and his followers to appear before the taber- 
nacle, each with a censer in hand, incense upon it, ready to offer it as 
scent-offering to the Lord. Standing there, a fire issued from the taber- 
nacle, and the rebels were consumed ; meanwhile the place, where 
Korach, Dathan, Abiron and On bad pitched up their tents, sunk and 
the rebellious party sank into the abyss and were lost forever; they, their 
wives, their children and all they possessed. 

This disaster threw the whole community into commotion. Every 
one fled for his life. When the dead were removed and the censers 
hallowed to the service of the Lord, a new rebellion broke out. 

The congragation murmured against Moses, saying to him and 



— 77 — 

Ahron : " It is you, who have caused the people of the Lord to die ; ' ' 
here not a moment was to be lost, or else the second commotion would 
have been more disasterous, than the first. 

The ring leaders and their adherents were executed. • Fourteen 
thousand and seven hundred died, besides those, that perished in the 
affair of Korach. — ^ 

Order was now restored, the mutiny ended, camp was broken up, 
and the people moved to Kadesh, where according to sacred records, 
they remained for about thirty seven years. 



Chapter XX. 
FURTHER TRIALS IN THE WILDERNESS. 

The people abode in Kadesh, in the desert of Zin. Here Miriam, 
sister of Moses ond Ahron, died, was buried and the nation mourned 
for her. 

Shortly after the death of Miriam, the people suffered from want of 
water, and the Congregation assembled themselves together against 
Moses and Ahron. ^' And the people quarreled with Moses, and said 
thus. "Oh, that we had but perished when our brethren perished be- 
fore the Lord ! And why have ye brought the Congregation of the 
Lord into this wilderness, to die there, we and our cattle. And where- 
fore have you caused us to come up out of Egypt, to bring us in unto 
this evil place ? it is no place for sowing, or of figs, or of vines, or of 
pomegranates and water even there is none to drink." 

Moses and Ahron, on hearing such accusations, directed against 
them, went from the presence of the assembly unto the door of the 
tabernacle, and there they fell upon their faces. 

Moments like those, must have brought agony inexpressible unto 
Moses, because he was not alone accused of misleading the people — this, 
with his noble aim in view, would but have been a trifle — but it proved 
unto him conclusively, that the Israelites were not at all yet prepared 
to carry out his designs, and although he had predicted — with tlie full 
knowledge of the fulfillment thereof — that the present generation should 
not enter the promised land, but should perish in the desert, he was not 
assured, that the rebellious influence of the people would not corrupt 
10* 



— 78 — 

the younger generation, who would occupy the land and had to enter 
upon the Abrahamitic mission. 

But as we have seen on several occasions, Moses was to be discourag- 
ed, but for a moment, he always resumed his duties, always confiding 
in that kind Providence of the influence of which he had as many en- 
couraging proofs. 

Also in this instance he acted upon these premises. He took his 
staiF, and with Ahron, he brought the people to a rock, where he effect- 
ed an opening to a secreted well, from which water came forth in 
abundance and the people drank and watered their cattle. 

The place of this well was called "Meribah," where the children of 
Israel quarreled. 

The constant care and anxiety weighed heavily on Moses, he felt, that 
he could not stand the same much longer and the truth flashed before 
him, that he was not able to survive all those trials ; he could not be 
with them, when they enter into the land, of which he had said, that 
the Lord had sworn to give it to them as an inheritance. 

But Moses would make an effort to that effect. From them, who 
had the decree of exclusion pronounced against them, none, or very 
few were left, so on reaching the border of the kingdom of Edom, Mo- 
ses sent messengers to the king, asking permission to go through his 
land with his people, in order to reach the land of their future posses- 
sion ; but he was refused. 

"And as Edom thus refused, to permit Israel to pass through, his 
border, Israel turned away from him. And they set forward from 
Kadesh ; and the children of Israel, the whole congregation came unto 
mount Hor," « 



Chapter XXI. 
DEATH OF AHBON. ELAZAR HIS SUCCESSOR. 

The passage through Edom refused, Israel moved from thence to 
Hor, in order to effect an entrance into their land from an other direct- 
ion. Arriving here, Ahron feeling, that he was to be gathered to his 
fathers, appointed Elazar, his oldest son, his successor as High-Priest 
in Israel. 

Moses, Ahron and Elazar retired to the mount Hor ; here Ahron 



— 79 — 

died, being one hundred and twenty three years old, and was buried 
and Elazar was clothed in the priestly garments of his deceased father. 

The people, on seeing Moses returning with Elazar, the latter attired 
as High-Priest, they knew that Ahron was dead and mourned for him 
thirty days. 

Ahron was not a strong and independant character, as was best ex- 
emplified by the golden calf and many other incidents ; but he was a 
man of peace, a faithful co-op§rator to Moses and as such a true type 
of a priest after the idea of Moses. 

After the death of and the days of mourning for Ahron, Moses led 
the people onward, towards the boundery of Canaan . Having to pass 
through the country of Sihon, king of the Emorites, Moses sent mes- 
sengers to the king, requesting to led them pass through in peace. All 
that they need, they would buy and pay for, even water. But they 
were refused that, privilege. 

Sichon, not satisfied with refusing the passage, assembled his people 
and went forth into the wilderness, to Yahaz, to fight against Israel. 
In this battle the Israelites were victorious, they routed the enemy and 
took posession of all the cities of the Emorites, Cheshbon and all the 
villages thereof. 

The same fate happened to Og, king of Bashan, who also refused to 
let them pass through his land. In a battle at Edrei, Og was slain and 
his land taken possession of by the Israelites, Having now taken pos- 
session of these two kingdoms, they journeyed and encamped in the 
plains of Moab, on this side of the river Jordan, opposite Jericho. 

The tribe of Reuben, Grad, and half the tribe of Menasseh,, now 
appeared before Moses saying : We have many catties, sheep, etc., let 
us have this land of Sichon and Og, as our possession. To this Moses 
agreed and made the following stipulations in regard thereto, in the 
presence of the council and the people. They have to provide houses 
for their wives and children and huts for their cattle and those of them, 
who are mustered into the army, have to go, fully equipped, with the 
rest of the tribes into the land of promise and assist their brethren to 
take possession of the same ; this done, and not before, the land this 
side the Jordan should be their inheritance. 

These conditions were agreed upon, and the arrangement concluded 
by both parties. 



— 80 — 

Chapter XXIL 
BIL'AM. 

The Israelites were now encamped in the land of their own, taken 
by conquest, at the border of the country of Moab, the same being 
governed by a king, named Balak. 

This king, on seeing what Israel had done with Sichon and Og, ap- 
prehended the same fate at the hands of them ; he therefore counseled 
with the elders of Midian as to the best plans, how to avoid such a 
disaster. This council, instead of uniting their armies, and oppose the 
further progress of Israel, agreed upon an entirely different course. 
Like all superstitious people, believing in sorcery, they agreed upon 
sending messengers to Bil'am, known, or believed to be a sorcer, re- 
questing him to come on to Balak, to look from the highest point of a 
hill upon the camps of the Israelites and to curse them from there. 

Bil'am refused to comply with the behest of Balak and his council; 
an other embassy was sent, bearing costly presents, with orders to 
use all means to make Bil'am change his design and make him come. 
They were successful in their efforts ; Bil'am promised to come ; but 
he sent word to Balak, that he was only able to say, what the Lord put 
in his mouth. 

Arrived, Bilam went with Balak unto a place called Kiryoth-chu- 
zoth, where they slew oxen and sheep in honor of Bilam and the princss 
that were with him- In the morning Bilam was brought unto a high 
place of Baal from thence he could see a portion of the Israelitish 
camp. 

Here Bilam ordered seven altars to be put up and seven bullocks and 
seven rams to be sacrificed. He then spoke in parable form and said, in 
the presence of all : " From Aram did Balak send for me, the King of 
Moab, out of the mountains of the east, come, curse me Jacob, and 
come, defy Israel. How shall I denounce, whom Grod hath not de- 
nounced ? and how shall I defy, whom the Lord hath not defied? For 
from the tops of rocks I see Him, and from hills I behold Him ; lo, it 
is a people that shall dwell alone, and among the nations it shall not be 
reckoned. Who ean count the dust of Jacob and number the fourth 
part of Israel ! May my soul die the death of the righteous, and may 
my last end be like his ! " 

Balak, on hearing this, rebuked Bilam for not defying Israel as h e 



81 — 



was called to do, but was told that the words were put in his mouth by 
God, and these only he could speak. 

Balak then brought Bilam upon another hill from whence he could 
see also but a portion of the Israelitish camp. Here again the seven 
altars were built and the seven bullocks and seven rams were sacrificed. 
Here Bilam spoke thus ;— ^Mjrod is not a man that he should lie ; nor a 
son of man that he should repent ; hath he said, and shall he not do it ? 
and hath he spoke and shall he not fulfill it ? Behold, to bless I have 
received (the word) ; and he hath blessed, and I cannot reverse it. 
He hath not beheld any wrong in Jacob, nor hath he seen preverseness 
in Israel ; the Lord his Grod is with him, and the glory of the king 
dwelleth. among him/' 

Balak, on being again disappointed, said unto Bilam : "Neither shalt 
thou denounce them, nor anywise bless them." For the third time 
places were changed ; Bilam now was brought upon a high place, from 
which he could see the whole camp of Israel . 

Here the seven altars were again built and the same sacrifices 
oifered. Bilam on seeing the tents of Israel and the whole camp in 
perfect order spoke thus ; " How beautiful are thy tents Jacob, thy 
dwellings, oh Israel ! As streams are they spread forth, as gardens by 
the river side, as aloe-trees which the Lord hath planted, as cedar- 
trees beside the water. Water runneth out of his buckets, that his seed 
may be moistened by abundance of water ; exalted above Agag shall be 
his king and raised on high shall be his kingdom. Grod, who brought 
him forth out of Egypt, is to him like the lights of the Reem ; he will 
devour nations, his oppressors, and their bones will he break and pierce 
them through with his arrows. He coucheth, he lieth down as a 
lion ; who sh^U make him rise up ? They that bless thee be blessed, 
and they that curse thee be cursed." 

Balak, being now for the third time disappointed, full of rage, turned to 
Bilam ordering him out of his presence. Before leaving Bilam advised 
Balak to devise another plan, by which they would succeed better than 
by cursing. They should endeavor to lead the Israelites astray from 
the service of God and abide the result. 



— 82 — 

Chapter XXIII. 
PHINEHAS, THE AVENGER. 

Balak and Ms allies, tlie Midionites, considered Bilam's advice to be 
a good one and resolved to bring the same into requisition. The 
Medionites sent lurid women in tbe camp of Israel, with the order to 
extend an invitation to the people to come and take part in the exercis- 
es at the feast of their idol Baal Peor. 

The foolish and unprincipled members of the Israelites did in fact 
accept the invitation and went to the festivities of the idol Baal Peor, 
to take part therein. They returned to the camp bringing with them the 
lurid women they had met on that occasion. 

This caused a fearful outbreak among the Israelites and Moses was 
forced *^^o proclaim martial law, ordering every one to be executed who 
took part in the festivities of the idol. 

In the midst of this commotion a prince of a family division among 
the tribes of Simeon, Zimri, the son of Sahlu, openly disavowed the or- 
der of Moses, brought with him a Medionitish woman, before the eyes 
of Moses, and before the eyes of all the congregation of the children of 
Israel, and these were weeping by the door of the tabernacle of the 
congregation. 

Phinehas, the son of Elazar the High Priest, on seeing such an out- 
rage committed by a dignitary of the people, took a javelin in his hand, 
went into the tent of the man and there slew both the Israelitish man 
and the Medionitish woman. 

With Phinehas . at the head followed by the better class of the peo- 
ple, martial law was faithfully executed ; every one that took part in 
the idolatrous exercises was slain. Some twenty-fonr thousand men 
were executed. 

Moses now dispatched twelve thousand men, one thousand from each 
tribe, to march into Midian and chastise them for their treacherous 
action. These soon returned, having achieved a signal victory ; having 
killed five kings, among whom was Bilam the evil counselor. 

The spoil, which the victors brought, was thus divided : one-half be- 
longed to the captivators and the other half to the men that remained in 
the camp. Each party had to devote a certain percentage to the ser- 
vice of the sanctuary. 

After this a new census was taken, by which it was ascertained that 



— 83 — 

the people had decreased by one thousand eight hundred and twenty 
men. This census also proved the fact, that all those had perished of 
whom Moses said, "they should not enter the land of promise." 
Among the " six hundred thousand, and one thousand seven hundred 
and thirty" there were but Joshua, son of Nun, and Caleb, son of Ne- 
bujah, who were among those that came up from Egypt. 

Moses now made provision that the land of promise should be divided 
among the different tribes in accordance to their numerical strength. 



Chapter XXIV. 



FURTHER DEVELOPMENT OF THE LAW. ISRAEL'S AR- 
TICLES OF FAITH. 

Moses having concluded the political legislation, by describing the 
boundaries of the land of promise and ordaining the scheme by which 
the various tribes should receive their various portion ; by calling again 
on the tribes of Reuben, Gad and half of Menasseh to come up to their 
promise as given, ere they may call Sihons and Og's kingdoms their in- 
heritance. After all these points were systematically arranged and 
concluded, Moses, in the plain of Moab, opposite Jericho, proceeded to 
develop the law, as promulgated by him in the name of God, in order 
to befit Israel to realize the great hopes which their Sire, Abraham the 
Patriarch, had entertained, that " from his tribe a universal blessing- 
should be issued. 

Here in the plain of Moab, by the river's side, which they need but 
cross to enter the land hallowed to them by their ancestors, Moses once 
more assembled the whole congregation to deliver unto them his fare; 
well address. He knew full well that the constant care and trouble 
that weighed upon him for upwards of fifty years had exhausted his 
strength ; to enter with them the land of promise and take an active 
part in the coming struggle, he felt himself too old and feeble, a more 
robust man must now take charge of them ; he was well satisfied to die 
here, in view of the land which was destined as the inheritance of the 
Israelites. 

But it was not enough that they were politically well advised, he 
must also, in parting, instill those truths by which they were to become 
the " chosen people ;" it was not enough that the decalogue was given, 



— 84 — 

their attention must again be directed to that event, that the spirit 
thereof should never be forgotten ; in order to accomplish his design, he 
now reviewed all that transpired from the days in Egypt until now, all 
those events and occurrences of which the present assemblage, to 
a great portion, were eye witnesses. He concluded that memorial 
speech by saying : 

" And now, Israel, hearken unto the statutes and unto the ordi- 
" nances which I teach you to do ; in order that ye may live, and go in 
'* and take possession of the land which the Lord, the Grod of your 
"fathers giveth unto you. Ye shall not add unto the word which T 
" commanded you, nor shall ye diminish ought from it ; that ye may 
" keep the commandments which I command you. See I have taught 
" you statutes and ordinances just as the Lord, my Grod commanded 
" me ; that ye may do so in the land whither you go to take possession 
*'ofit. Keep therefore and do them; for this is your wisdom and 
" your understanding before the eyes of the nations that shall hear all 
" these statutes, and they will say : Nothing but a wise and understand- 
" ing people is this great nation. For what great nation is there that 
" hath gods so nigh unto it, as is the Lord our God at all times that we 
" call upon him? And what great nation is there that hath statutes and 
" ordinances so righteous as is all this law, which I lay before you this 
"day ? Only take heed to thyself and guard thy soul diligently, that 
" thou do not forget the things which thy eyes have seen, and that they 
" depart not from thy heart all the days of thy life ; that thou shalt 
" make them known unto thy sons and the sons of thy sons. The Lord 
" our Grod made a covenant with us on Horeb. Not with our fathers 
" did the Lord make this covenant, but with us, we, who are here all 
" alive this day. Face to face did the Lord speak to you on the mount, 
" out of the midst of fire. Know therefore and reflect in thine heart, 
"that the Lord alone is God ; in heaven above and on the earth be- 
" neath there is none beside him. And now, Israel, what doth the 
' ' Lord thy God require of thee, but to fear the Lord thy God, and walk 
i' in all His ways, and to love him and to serve the Lord thy God with 
all thy heart and with all thy soul." 

As an article of faith, in fact the only one, which Moses taught, he 
promulgated these words : 

" Hear, O Israel ! the Lord our God, the Lord is One ! And thou shalt 
" love the Lord thy Gpd with all thy heart, and with all thy soul, and with 
" all thy might. And these words which I command thee this day shall be 
"in thy heart. And thon shalt teach them diligently unto thy children 
" and shalt speak of them, when thou sittest in thy house, and when thou 
" walkest by the way ; when thou liest down and when thou risest up. And 
'' thou shalt bind them for a sign upon thy hand, and they shall be as front- 
" lets between thine eyes. And thou shalt write them upon the door-poBts of 
" thy houses and upon thy gates." 



— 85' — 
Chapter XXV 

CONCLUSION OF MOSES FARE WELL ADRESS. 
LOVE AND JUSTICE, ETC. ETC. 

Moses now again directed their attention to the hxws already prom ul- 
gated, in regard to poverty, to perpetual slavery and particularly 
impressed them to support and assist the poor. " If there be among 
"thee, a needy man, any one of thy brethren within any of thy gates 
**in the land, which the Lord, thy God giveth thee ; thou shalt not 
" harden thy heart, nor shut thy hand from thy needy brother. But 
"thou shalt open wide thy hand unto him, and thou shalt surely lend 
" him sufficient for his need, which his want requireth. Thou shalt 
"surely give him, and thy heart shall not be grieved, when thou giv- 
" eth unto him: for because of this thing the Lord, thy God, will 
"bless thee in all thy work, and in all thy aquisition of thy land !" 

That Israel ever should feel themselves uniting in carrying out the 
great and lofty idea assigned to them, Moses further said : 
" Three times in the year shall every son of thy males appear before 
"the Lord, thy God in the place he will chose ; on the feast of un- 
" leavened bread, and on the feast of weeks, and on the feast of taber- 
" nacles ; and no one shall appear before the Lord empty : Every man, 
" according to what his hand can give, according to the blessing of the 
" Lord, thy God, which he has given thee." 

Moses also provided against the possibility of a corruption, should 
the people desire to change the form of government, from a republic to 
a monarchy. " When thou art come unto the land, which the Lord, 
" thy God, giveth thee, and thou hast taken possession of it, and 
" dwellest therein, and thou sayest : I wish to set a king dver me, like 
" all the nations round about me. Then mayest thou indeed set a 
"king over thee, the one, whom the Lord, thy God, will chose ; from 
"the midst of thy brethren shalt thou set a king over thee. And it 
" shall be, when he sitteth upon the throne of his kingdom, that he 
"shall write for himself a copy of this law in a book, out of that 
"which is before the priests, the Levites. And it shall be with him, 
"and he shall read therein all the days of his life : in order, that he 
"may learn to fear the Lord, thy God. to keep all the words of this 
"law and these statutes, to do them, So that his heart be not lifted 
" above his brethren, and so that he turn not aside from the command- 



86 — 



" ment, to the right, or to the left ; in order, that he may live many 
" days in his kingdom, he, and his children, in the midst of Israel 1 " 

Pteferrino- to the superstitious and idolatrous customs practiced 
among the nations, Moses admonished his people, to refrain therefrom. 
*' When thou comest into the land which the Lord, thy Grod, giveth 
*' thee, thou shalt not learn to do after the abominations of those na- 
**tions. There shall not be found among thee any one, who causeth 
*' his son or his daughter to pass through the fire, one who uses divinat- 
*' ion, one, who is an observer of times, or an enchanter, or a conjurer. 
*'0r a charmer, or a consulter with familiar spirits, or a wizard, or 
*' who inquireth of the death. For an abomination unto the Lord are 
" all that do these things ; and an account of these abominations the 
" Lord, thy God, doth drive them out from before thee. Perfect shalt 
" thou be with the Lord thy Grod ! " 

Moses further legislated that in the land of promise three cities shall 
be set apart as '* cities of refuge " where he should fly for safety who 
by accident had killed his brother ; there he shall remain within the 
boundaries of the city until the High Priest has died, after which he 
may go hence, when the redeemer of the dead, his nearest kin, has no 
right upon him. But if after an investigation it is proved that the deed 
was committed, being premeditated " from the altar shall ye take him 
to receive his punishment." 

Concluding his address Moses said : " This law, which I command 
*' you this day, is not hidden before thee, nor far from thee ; it is not in 
"heaven that thou shouldst say, who shall go for us into heaven, take 
"it from there, that we may do it? It is neither on the other side of 
"the ocean, that thou shouldst say : who shall go for us over the sea, 
" take it from there that we may do it? But near is the word, very 
" near in thy mouth, in thy heart, to do it. See I have set before thee 
" this day, IJfe and the good, death and the evil. In that I command 
" thee this day to love the Lord thy God, to walk in His ways, and to 
" keep His commandments and His statutes and His ordinances that 
"thou mayest live and multiply ; and that the Lord thy God may bless 
" thee in the land whither thou goest to possess it. I call heaven and 
'•'earth as witnesses against you this day, that I have set before you life 
" and death, the blessing and the curse ; therefore choose thou life, in or- 
*' der that thou mayest live, both thou and thy seed. To love the Lord thy 
" God, to hearken to His voice and to cleave unto Him ; for He is thy life, 
" and the length of thy days ; that thou mayest dwell in the land which 
"the Lord swore unto thv fathers, to Abraham, to Isaac and to Jacob, 
" to give unto them !" 



— 87 — 
Chapter XXVL 

MOSES APPOINTS JOSHUA HIS SUCCESSOR. MOSES' 

DEATH. 

Moses, being now one hundred and twenty years old, having been 
-under great mental excitement for the last fifty years, he felt his body 
give way, he became weak and exhausted. He knew by this that he 
was not permitted to enter the promised land and he must hasten to 
place the people in the hands of a leader who was able to finish the 
work he had begun. 

In the presence of all Israel Moses said : " The Lord thy Grod it is 
*' who goeth over before you ; he will destroy these nations from off be- 
" fore thee and thou shalt dispossess them; Joshua it is who goeth 
*' over before thee, as the Lord hath spoken." 

Joshua was now introduced to the people as their future leader and 
Moses, placing his hands upon him said : '' Be strong and of good cour- 
" age, be not azfaid and not dismayed on account of them ; for the Lord 
*' thy Grod it is that goeth with thee ; he will not let thee fail, nor for- 
^* sake thee." 4 4 

Moses then made the Priests and the Levites guardians of the law 
and with them the elders of the people ; after which he blessed Israel 
in general and each tribe separately. 

Thus Moses accomplished his tavsk, after which he went up the moun- 
tain of "Nebo" where he retired and died. The place of his inter- 
ment is not known. 

When the people saw that Moses did not return, they knew he was 
dead and the whole congregation of Israel mourned for him thirty days. 

Moses had made out of the enslaved race of Israel a powerful nation; 
he ha d inculcated them with the most sublime ideas concerning God 
and retribution ; he had inspired them with a love to all that is pure 
and left them an inheritance, by far more valuable than the promised 
land, the mission to develop the religious idea. Well may we say of 
him : *' A Godly man like unto Moses nevar rose in Israel and nevfer 
will. His memory is blessed by all civilized nations on the globe." 



JPeriod 



From the Entrance into Canaan, 



UNTIL THE LAST OF THE 



jUDaES. s^m:uel 



Comprising the Books of : Joshua, Judges and part of Samuel I. 

From 2533—2900 AM. 
1455—1088 B. C. 



A PERIOD OF 653 YEARS. 



Chapter I. 

THE ISRAELITP]S ENTER PALESTINE. 
— 2533 A. M. 1455 B. C. 

When the days of general mourning were ended, Joshua, the ap- 
pointed successor of Moses, took charge of the people by issuing an 
order, to wit — that the people should supply themselves with provisions, 
for after three days they were to enter the land of promise. 

Joshua, the leader of Israel after Moses, was commissioned by his 
master and teacher, to strictly abide by the laws and ordinances as pro- 
mulgated by Moses, and not to depart therefrom ; he should make war 
upon the aborigines, enter into no covenant with any of them, until he 
should have restored the land to the descendants of the original owners. 

Joshua, a man of valor, having made all necessary arrangements in 
three days, assembled the tribe of Reuben, Gad and half of Ma- 
nassah, reminded them of the promise, given to Moses, that they would 
march along and assist their brethren in their efforts to take the land of 
their inheritance, and having received the answer, that they were ready 
to fulfill the promise given to Moses, and in fact had already ordered 
their men to the regular army for that purpose — he was fully prepared 
to enter upon the discharge of his duties as general-in-chief of the 
Israelitish army. 

The government was the same as ordained by Moses ; Joshua, as the 
general-in-chief, whom all had to obey, under penalty of death ; the 
seventy elders, the legislative body, to support the leader in his duties, 
and to see that his orders were faithfully executed ; Elazar, the High- 
Priest, with the priests and Levites, the guardians of the sanctuary 
and the princes of the father-houses, as the commanders of the differ- 
ent tribes. 

Thus every thing in readiness, to open hostilities, at a moments 
notice, Joshua secretly dispatched two spies to Jericho, the first city 



— 92 — 

they had to take, in order to gain all possible information of the city. 
The two spies crossed the Jordan, to reconnoitre the land, entered the 
city without being suspected, and noted all the strong and weak parts 
of the fortifications. They had put up their lodgings at the house of 
a woman, named Rahab, situated on the walls of the city. 

By some means the king of Jericho had obtained knowledge of the 
presence of the spies in the city ; he ordered the gates to be closed and 
instituted a rigid search for them. The hostess, seeing her guests in 
such iminent danger, in order to save them, hid them on the roof of her 
house under stalks of flax. When the officers searched Rahab's house, 
she did not den that such men had lodged at her house for a short 
time, but that they had left just before the gates were closed, and had 
taken their way towards' the Jordan. Hearing this, the king's officers 
went on that f'ame route in pursuit, the gates being closed after them. 

For three days the spies remained ia the place of their concealment. 
When the pursuers returned, after a vain search, the spies thought of 
returning to their army. They told unto Rahab, that they belonged to 
the Israelites-camp, now encamped on the other side of the Jordan, 
opposite the city, and that they soon would appear to take the latter 
and occupy the land of their fathers. Rahab convinced of the truth 
of their assertions, made the follownig agreement with her guests ; she 
would let them down with a rope — her house being on the wall, this 
could be effected from the window — and they should promise to save 
her and her relatives during the taking of the city. 

This agreed upon, the spies were let down by the window, and hav- 
ing safely arrived on the ground, outside of the walls, they told their 
hostess to leave the rope hang, as that would be a sign to them for dis- 
tinguishing her house from others, promising her again, that every 
living soul found in her house should be saved. 

The spies then returned to Joshua, told him, that they were convin- 
ced the city could be taken, because all that they had heard and seen 
confirmed their belief in a good success. 

Joshua now ordered the break up of the camp in Shittim and march- 
ed with his forces to the rivers' side. Having reached the ford and see- 
ing the Israelites hesitate to enter the water, he ordered the priests, who 
carried the ark of the covenant, to pass before them, the priests did as 
commanded and when the people saw, that the ford was passable, they 
all followed and crossed the Jordan. 

Twelve men, one of every tribe, were ordered to take up each a stone 



— 93 — 

out of the Jordan, carry it along to the first stopping place, in the land 
ot their promise, and build an altar therefrom in honor to tlie God of 
Israel. 

It was on the tenth day of the first month of Nissan, forty years 
after they left Egypt, when they crossed the Jordan, put up their camp 
in Gilgal, on the extrgnie-eastern border of Jericho, where they put up 
the twelve stones as an altar. 

In Gilgal Joshua ordered a rest. Pass-over was near at hand, and in 
order that all Israelites could partake of the Pashalamb — which was 
forbidden to all those that were not circumcised — and knowing that this 
rite was neglected by all of those who were born during the forty years 
travel, the people performed that ceremony while in Gilgal . 

On the eve of the forteenth day of the month, the feast of unleave- 
ned bread was celebrated by the whole community, in strict conformity 
to the laws of Moses. Manna ceased and the people ate of the produce 
of the land. 



Chapter II. 
THE FALL OF JERICHO 



The city of Jericho was fortified, and, at the approach of the Is- 
raelites, the gates were closed, none could come in, nor go out. This 
place had to be taken, because it was the opening into that fertile tract 
of land, which once belonged to the Patriarchs, and which now their 
descendants came to re-occupy. 

As a prelimenary to the action, Joshua ordered the priests to carry 
the ark in procession round the walls of the city, preceded by the 
trumpet-blowers and the armed men, once a day, for six successive days. 

This was done in order to show, that the Lord, for the acknowledge- 
ment of whom they had entered into a covenant, of which the ark gave 
testimony, had sanctioned their doings, and also to attract the atten- 
tion of the inhabitants, to give the Leader time and opportunity to 
finish all his necessary preparations. 

On the seventh day — when all preparations were finished — the priests 
and the procession compassed the city seven times. On the seventh 
time, Joshua ordered them to shout, and lo ! the walls sunk, the Is- 



— 94 — 

raelites entered the city, taking it by surprise and killed every one of 
the inhabitants, save Rahab and all those, that were with her in the 
house. 

The fortifications of Jericho were reduced, and a curse pronounced 
upon him who should again re-build the same, because in the cstima 
tion of Joshua, a fortified city here, :would have been an obstacle in 
the way between the Israelites east and those west of the Jordan. 

A previous order of Joshua was proclaimed, that no one should be 
allowed to take unto himself of the rich spoil, found in the city, but 
that it should be devoted to the national treasury. 



Chapter III. 
AHANS CRIME AND PUNISHMENT. 

The next fortified city, which had to be taken, was Ai. Spies sent 
there, reported, that three thousand men were sufficient to take it. 
Accordingly Joshua dispatched three thousand men to do that work, 
but these were vanquished by the valiant men of the city and thirty- 
six of the Israelites were slain. When they arrived in the camp, the 
sad news of their defeat, spread, and discouraged the people. 

Joshua well understood the cause of the defeat ; the spies had under- 
valued the strength of the city and its garrison — knowing, that this 
defeat would encourage the inhabitants of the country and discourage 
his army, he had to resort to means, by which to avert a disaster. He 
instituted a rigid investigation to see whether his orders, referring to 
Jericho, were obeyed or violated by any one of his men. 

It was ascertained that Ahan, son of Carmi, from the tribe of Je- 
hudah, had appropriated unto himself "a goodly babylonish garment, 
two hundred Shekels of silver and a wedge of gold, of fifty Shekels 
weight." Ahan, being found out, confessed the deed, and divulged 
the place where these articles were hidden. 

This was a violation of orders punishable with death ; Ahan was ac- 
cordingly executed, and the goods burnt with him. The valley where 
his execution took place was called "Emek Achor" valley of afiiic- 
tion 

The people thinking, that their recent defeat Vas accounted for by 



— 95 — 

the transgression of Ahan, after executing him, took new courage. This 
opportunity Joshua did not lose . 

He ordered a renewed attack. With five thousand men he marched 
in front of Ai, thirty thousand men layed in ambuscade with orders to 
occupy the city, as soon as the inhabitants had left it, to resume 
the fight with the assailants ; they should then fire the place and 
upon a signal given by—the commander should issue from the city 
to re-inforce their brethern. 

The men of Ai, seeing the Israelites approaching, gathered around 
their king and sallied forth to fight, but Joshua did not wait for an 
attack, but retreated with his men, as though in flight. By this maneu- 
vrethe menof Ai were put off their guard, and inpursuing the supposed 
discomfitted enemy, they left the gates of the city unguarded. 

The ambuscade now entered the unguarded city and fired it. When 
Joshua saw his orders executed, he gave the signal by which the re- 
treating Israelites were to turn upon their pursuers, and the ambuscade 
were to re-inforce them, thus taking the enemy between two fires. 

The men of Ai, taken by surprise now turned to re-enter their city, 
but seeing it on fire and a host of their enemy issue therefrom, by 
which maneuvre they were attacked in front and the rear, lost courage 
and were utterly routed. Twelve thousand of them fell, the rest sought 
refuge in the desert. The king was captured, executed and a heap of 
stones placed upon his body, 

Joshua had now taken possession of that part of the promised land, 
where Abraham had first pitched up his tent, " Beth El at the west 
and Ai at the east " and where he had erected an altar as a sign, that 
he had taken possession of the land in the name of (xod. Into this 
valley he brought the people, read to them the laws and commands, 
given by Moses, the represehtative of the Abrahamitic tribe, and they 
celebrated a great national festival. 

Joshua here built an altar of unhewn stones, at or near the place, 
where Abraham had built his — and engraved thereon the words of the 
law, given by Moses. 



— 96 — 

Charter IV. 

THE GIBEONITES. 

The victories achieved by Joshua over Jericho and Ai, smote the 
heart of the inhabitants of the land with terror. They did no" more 
trust to their own valor and that of their people, but tried to effect a 
united action by the kings of the mountains and of the low lands in 
order to check the further progress of the Israelites ; this defensive 
and offensive alliance was agreed upon by many, but not by all the 
inhabitants. 

The men of Gribeon did not feel* inclined to enter into such an alli- 
ance, but knowing that the Israelites could not enter upon friendly 
terms, nor grant peace to any of the inhabitants of the land, on ac- 
count of their idol-worship, they invented a stratagem in order to gain 
their point, to secure themselves peace and the possessien of their land. 

They sent embassadors to Joshua, whose head-quaters still were at 
Grilgal, to sue for peace. Brought before the national council they ap- 
peared, wrapped in haggard clothes, carrying with them old, dry and 
mouldy bread and when questioned, they falsely stated, that they came 
from a far-off country, as their appearance would prove, because the 
clothes were new and the bread fresh, when they started, etc; they had 
heard of the great victories achieved by the Israelites and were appoin- 
ted embassadors to .enter upon friendly terms with them. 

Joshua, who must have been rejoiced to enter into friendly relations 
with foreign nations, without further inquiry into the truth of their 
assertion, effected the requested covenant with them, which was ratified 
by the Israelites on the one side and the messengers on the other, by 
simply exchanging their words, to uphold the articles of agreement. 
This done the messengers left for their home well satisfied with their 
success. 

Israel now pushed forward on their mission to re-take the land of 
their fathers. On the third day they arrived at Gibeon, Cephirah, Ba- 
roth and Kiriath-yearim and were greatly surprised to find allies in the 
inhabitants. 

They had effected a covenant with a nation inside the boundaries of 
Canaan, which was expressly prohibited by Moses, who was afraid 
that they would lead Israel astray from the worship of the One Grod to 
idolatry ; although said covenant was effected upon a false statement oij 



- 97 — 

the part of the Gribeonites, nevertheless the word was given and they 
could not retract it. 

Joshua called the Gribeonites to account for thus deceiving him, but 
they confessed and answered submissively : "We are in thy hands; 
what it seemeth right and good in thy eyes to do unto us, so do." 

It was agreed upon, that because of their deception they should 
henceforth and for ever be hewer of wood and drawers of water for the 
Israelites. To this the inhabitants agreed, so, though they were saved 
they became dependant upon Israel. 



Chapter V. 
RESULT OF THE ALLIANCE WITH THE GIBEONITES. 

The kings of Jerusalem, of Hebron, of Y'armouth, of Lachish and of 
P^glon now united, bent on punishing the Gribeonites for having made 
peace with the Israelites. It seems that the inhabitants of Gribeon were 
renowned for their strength and valor, otherwise the kings would not 
have united all their forces to bear upon the city. 

Upon seeing that their city was surrounded by the enemy, the Gi-ibeo- 
nites found means to send a messenger to Joshua in Grilgal, whom they 
commissioned to state these facts and request him to assist them in 
their hour of danger. 

Joshua at once started from Gl-ilgal and marching all night he came 
upon the enemy of a sudden, who, taken by surprise, and finding them- 
selves between two enemies, the Gribeonites in their front and the Israe- 
lites in their rear, became confused and fled towards the declivity of 
Beth-choron. 

Here a terrible hail-storm increased the disorder and the enemy fell 
by thousands; more of them died in the confusion, caused by the storm 
in the declivity, than by the sword of the Israelites. The five kings 
hid in a cave called Makkedah. 

Being informed of the hiding place of the kings, Joshua ordered 
the cave to be guarded, and the pursuers not to tarry. The army of 
the enemy being utterly routed, the Israelites returned, whereupon the 
five kings were brought before Joshua, who gave oi-ders for their 
execution. 

The deserted cities were now occupied by the Israelites. Horara, 



— 98 — 

• 

king of G-exer, wlio came to assist one of the besieged cities also was 
slain and his possession taken. In this wise thirty-one kings were 
slain and their lands occupied. ' 

The greatest work being now completed, Joshua, in flattering terms 
dismissed the tribes of Reuben, of G-ad and half the tribe of Menassah 
giving them permission to return to their inheritance, given them by 
Moses, on the other side of the Jordan, called the land of Gilead. 

The word pledged to Moses was faithfully -kept, they had assisted 
th^ir brethern in the struggle with the aborigines and now departed to ■ 
their homes well satisfied of having performed a sacred duty. 



Chapter VI. 
LOCATING THE TABERNACLE. DIVISION OF THE LAND. 

Joshua, having now subjected a goodly tract of land under the sway 
of the Israelites, found it necessary to locate the centre of the people, 
the place of the tabernacle and the seat of the government. Grilgal, 
until now the principle station of the people, where the old, the women 
and the children remained during the struggle, had to be given up, 
and Joshua selected Shiloh as the seat of the government and the 
tabernacle, because it was the central station of the occupied districts. 

To Shiloh then the Ark of the Covenant was brought and placed in 
a tent erected for that purpose (probably the same as made under Be- 
zal'el in the wilderness.) Elazar, the High-Priest, the administering 
priests and Levites, took up their abode at Shiloh and henceforth this 
place was destined as the seat of the elders and the national council. 

Joshua now convened the elders in order to finally divide the country 
unto the tribes, that had not yet a distinct inheritance. Two men of 
each tribe were commissioned to take a survey of the country, which 
should form the basis of the division. When these commissioners had 
accomplished their task, the national council re-assembled, and divided 
the lands to the tribes, in accordance to the manner as prescribed by 
Moses ; the division was effected in the seventh year after the entrance 
into the land. 

The aborigines were not entirely conquered as yet, but each tribe 
was powerful enough, to subdue those, which occupied part of the 
districts, which they were entitled to, according to the division, which 
was now effected. 



_ 90 - 

Cities were laid out and apportioned for the Levites, forty-eight in 
number, located in all parts of the occupied districts. 

Meanwhile the Reubenites, Gadites and Manasseites had, on returning 
home, put up an altar by the side of the river Jordan, which was a 
violation of the strict commands, given out by Moses. When the 
national council heard ofjthis, they at once dispatched an embassy of 
two princes of every tribe, led by Pineahs, son of Elazar, the High- 
Priest, to go to the land of Grilead and investigate the matter. 

The embassy arrived in Gilead, and, finding the altar erected, they 
spoke to the children of Reuben, Gad and Menassah asking, whether 
they meant this altar erected to sacrifice thereon burnt-offerings and 
sacrifices in utter rebellion to the Mosaic law. The latter ordained, 
that only in that place, where the Lord shall dwell, (where the taber- 
nacle was erected, this being the religious centre,) such oiferings 
should be sacrificed. 

To this the inhabitants of Gilead made answer, that they meant no 
such violation of the law ; but this altar should be a sign to their 
children that the Jordan is not the boundary, but that also they have 
part on the God of Israel, in case the children of Israel on the other 
side should maintain the contrary, to which purpose they called the 
altar "Ed" witness. 

This answer, the embassy returned to the council, who was well 
pleased with it and thus the supposed grievances were amicably 
settled. 



Chapteb VII. 
DEATH OF JOSHUA. 

Joshua was now old and well striken in years. The old warrior, 
feeling his death approaching, assembled the elders, the heads of 
departments, and all the officers in Israel to Shechem, where he had 
retired, before God. It seems, that for this occasion he also ordered 
the Ark to be brought there from Shiloh. Here he delivered his 
fare- well address. 

In powerful, forcible terms Joshua exhorted them, to be and to re- 
main faithful to the law of Moses ; to worship God, and never to prac- 
tice idolatry, for this would ruin the peace and prosperity of the coun- 
try. He renewed the divine covenant as concluded with Abraham, 



— 100 — 

Moses and their fathers, and they promised to faithfully live up to the 
requirements of this covenant. He then reviewed in outlines the 
whole history of Israel, commencing with Terah, the father of Abra- 
ham and ending with his taking possession of the promised land. The 
answer of the people to all his exhortations was : '-The Lord, our Grod, 
we serve, and his voice will we obey." 

In memory of this assembly Joshua put up a monument under an 
oak-tree, near Shechem and said : "Behold, this stone shall be among 
us as a witness, for it hath heard all the words of the Lord, which he 
spoke unto us ; it shall be therefore as a witness against you, that you 
may not deny your Grod.'' 

This admonition had the desired effect. The old warrior dismissed 
the people to their respective possessions. "And Israel served the 
Lord all the days of Joshua and all the days of the elders, who li^ed 
many days after Joshua, and who had known all the deeds of the Lord, 
that he had done for Israel." 

Joshua died one hundred and ten years old and was buried in his 
possession in Timnath Serach on the mountain of Ephraim. Also 
Elazar, the High-Priest, died and was buried on the same mount in 
the possession of his son Pineahs, who succeeded him in his sacredotal 
office. 

The bones of Joseph, which the children of Israel had brought out 
with them from Egypt, were buried in Shechem. 



Chapter VIII. 



OTHNIEL, SUCCESSOR TO JOSHUA. — 2558 A. M. 
1430 B. C. 

After the death of Joshua, who led the Israelites for twenty-five 
years, the people degenerated gradually. Although as long as the elders 
lived "they served the Lord," but when these were dead, they forgot 
the pledge, given by their fathers to the dying Joshua. The Mosaic law 
was inaugurated, but very imperfectly ; the Israelites intermarried with 
the aborigines, who still lived in their midst, and also learned their 
customs, their vices and idolatry. The tribes did not act in common, 
but every one attended to his own private afi'airs, without in the least 
considering the prosperity of the state. 

The national council was not convened, Shiloh was deserted for this 
reason, the High-Priest Pineah's could not wield any influence upon 



101 



the people, who soon fell into the habits of* the inhabitants, worshipped 
idols, forsaking the Lord, their God. 

These doings soon proved disastrous to the national prosperity. 
The aborigines united and tried to re-gain their superiority. The king 
of Messopotamia was the first, who made the Israelites tributary 
for eight years. 

The Israelites, having now lost their independanee, which was so 
dearly cherished, would have been lost, if it would not have been for 
men, that rose from time to time, patriots and men of valor ; who were 
called judges or leaders. 

Othniel, the son of Kenaz, the younger brother of Caleb,- was the first 
of them ; he used all his influence to make Israel reflect upon their 
disloyalty to the mosaical code of laws, and urged them to make 
amends ; he succeeded, the tribes rallied under his flag. Unanimously 
they revolted against Cushan-Rishatajim, the king of Messopotamia, 
overcame him and re-gained their independanee. 

For forty years Othniel judged the people, during all this time there 
was peace ; but after his death the Israelites again did evil in the 
sight of the Lord, they worshipped the Be'alim and the Astarde. 

The national council was as powerless as the High-Priest; the 
national unity was severed. The king of Moab, Eglon, on seeing the 
state of affairs, instituted a war against Israel and made them tributary 
for eighteen years. 



Chapter IX. 
EHUD AND SHAMGAR 



Othniel was succeeded by Ehud, a left-handed man of the tribe of 
Benjamin, but the judge had no power, he undoubtetly tried his best to 
re-unite the separated tribes, but all in vain. 

The troubles with Eglon lasted eighteen years, many of the Israelites 
sought refuge in the mountains of Ephraiin ; to gain a respite they 
engaged Ehud to proceed to the Moabite king and pay him tribute. 

Being thus engaged, the judge felt more keenly than ever the national 
pisgrace and unsuccessful in uniting the Israelites, he determined to 
expell the invader somehow or other. 

When he had delivered the tribute to the king, who was sittint 



— 102 — 

his summer palace, he said : "I have a sacred word to thee, king I " 
whereupon all the courtiers and attendance were dismissed and Ehud 
was alone with Eglon in an upper room of the summer palace. The 
judge then said : "I have a word of God to thee ; " the king rose to 
hear the message of Grod, this moment Ehud improved by killing the 
king, the oppressor of his country, with his double edged sword in his 
left hand. 

Having accomplished his purpose, he went out, locking the door 
upon the expiring king and before the Moabites had discovered the 
deed the judge had reached mount Ephraim. Here he gathered as many 
of the Israelites, as he could, told them, what he had done and that 
now or never they could manage to expell the invaders ; they must 
improve the hour of confusion, which naturally followed upon the 
discovery of the slain king. An army was collected and an attack 
instituted with favorable result. Moab was driven from the country 
and humilated before Israel. 

The judge, succeeding Ehud, is Shamgar, but there are no accounts 
of him, except that he delivered Israel out of the hands of the Phe- 
listines, slaying, as the account has it, "six hundred men with an 
ox-goad." 



Chapter X. 
DEBORAH. — 2653 A. M. 1336 B. C. 

Ehud dead, the Israelites again re-lapsed to their old faults, they 
neglected the service of the Lord and again worshipped idols. 

These state of things, Jabin, king of Hazar, a city in the possession 
of Naphthali, made use off, and made Israel tributary for upwards of 
twenty years. The G-eneral-in-chief of Jabin, was Sisera, who dwelt 
in Charosheth hagojim. The Israelites were hard pressed by the 
king, who is reported as having had nine hundred iron chariots. 

The seat of judge in Israel was now occupied by Deborah, wife of 
Lapedoth, who used to judge the people, sitting under a tree between 
Ramah and Bethel. 

When the oppression of Jabin became unindurable, Deborah sent 
for Barak, son of Abinoam, of Kadesh in Naphtali, ordering him to 
collect ten thousand men of Naphtali and Zebulun, who had suf- 



— 163 — 

fered most by the hands of the oppressor, and with them to march 
against the strong position of the enemy at the river at Kiahon. 

Barak refused to undertake such a dangerous mission, unless Deborah 
was going with the army, which she reluctantly promise! to do. 

The army was soon collected and led by Deborah and Barak up 
mount Tabor. The attack^upon the stronghold of Jabin was success- 
ful, the enemy was beaten ; Sisera, unable to make use of his chariots 
in that mountainous region, in his hasty retreat, fled on foot hotly 
pursued by Barak and his men up to Charoseth hagojim, the seat of 
Sisera. The Israelites achieved a signal victory. 

Sisera himself cut off from his army sought refuge in the tent of 
Jael, wife of Heber, the Kenite. Here he asked for water and was 
kindly treated. Jael invited him to lay down and rest, whilst she 
would watch the pursuing army, but when he fell asleep, she assa- 
sinated him. Barak cleared the country of the oppressors and ao-ain 
the independance of the tribes was restored, 

This heroic campaign was immortalized by a beautiful song (Judges 
V,) in which Deborah rebukes the tribes in refusing to aid Naphtali 
and Zebulun and highly lauds the two latter tribes. Deborah judged 
Israel forty years, during which time there was peace. 



Chapter XI. 
GIDEON. 



It must have been already in the latter time of Deborah, that the 
southern portion of the land were attacked by the nomadic tribes of 
the desert, headed by the Midianites and Amalekites, who came with 
inmense numbers on their camels, robbed and destroyed that, which 
they could not take along. 

The Israelites were obliged to retire to the mountains, their natural 
castles, in order to save themselves from these invadors, and there 
suffered greatly from famine. This lasted seven years; the land became 
impoverished and devastated. 

In these troubles the people again looked about for a deliverer, and 
by what means, we know not, (rideon, son of Joaah in Ophrah received 
the appointment as judge. He received the message, when he was 
beating wheat in the wine-press, to hide it from the Medianites, who 
just then were upon one of their raids. 



^ 104 — 

Grideori, an unaspiring man, could not compreliend, how he could 
receive such an appointment^ and said : My family is the smallest in 
Menasseh and I am the youngest son of my father's house ; but the 
messenger prevailed on him and he accepted the charge. 

Grideon commenced his operations in a singular manner. Knowing, 
that the prosperity of the nation could only be achieved by returning 
again to the One Grod, from whose service they had departed, when 
they adopted the idols of the aborigines and worshipped them, he 
resolved to act accordingly. He took ten of his servants, with them 
went at night to a place, where his father had put up an altar for Baal 
and planted a grove round about it. 

Gideon and his men tore down that altar, erected one in honor of 
God, cut down the grove, used it for wood, took a bullock from his 
father's herd and sacrificed it unto the Lord Eternal. 

When the people of the city saw in the morning, what had been 
done to their idol, grove and altar, they made inquiry and soon learned 
the name of the offender. Gideon would have been slain by the angry 
multitude, but his father Joash plead for him, saying : ' 'If Baal is 
a god, he should revenge himself, if he was not, then of course no 
sacrilegious crime was committed by his son. Thus he persuaded upon 
the agitated populace to disperse and wait till the morrow, to see, 
whether Baal would avenge himself or not. (Yerubba'al) 



Chapter XII. 
GID'ON EXPELLS THE INVADORS. 

The Midianites, being again in the land on one of their robbing 
raids in great numbers, were encamping in the valley of Yizre'el. 
Against these Gid'on, resolved to fight and accordingly, sent mes- 
sengers to all tribes to send him armed men, with whom to accomplish 
his design. 

All the tribes, with the exception of Ephraim, soon sent him their 
men and Gid'on found himself at the head of a respectable army. 
With them he crossed the Jordan and pitched his camp on Mount 
Gilead. In case of success the retreat of the enemy was thus cut off. 

Twenty thousand men he left on the mountain, with ten thousand 
he descended into the plain. Here he left the greatest portion of his 
army and with but three hundred, who were each of them provided 



— 105 — 

with a trmnpet, a pitcher with a torch-light hidden in, he went near 
the enemies camp; yea, so near did he approach, that he overheard 
some warriors in the camp talking together. They were telling each 
other discouraging dreams. 

Grideon was soon convinced, that the enemy was not prepared for 
an attack and thereupon he adopted a singular plan. He ordered his 
800 men to surround the^amp in dead-silence, but when they should 
see him break his pitcher and blow in his'trumpet, they all should 
imitate him and fall upon the enemy. His oraers were executed with 
alacrity and the result was beyond expectation. . 

Aroused in the dead of night, by the 300 trumpets and the cry 
"For G-od and Grideon," and seeing the light, flashing on all sides of 
the camp, setting fire to the tents, the greatest confusion imaginable 
confounded the enemy, not knowing, where to turn to rally, they mis- 
took friends for foes and finally left the camp in hasty flight, but the 
detachments, which Grideon had stationed in the plain and on the 
mountain, had cut off" the retreat and thousands of them fell. Men 
of Ephraim, just come to assist in the pursuit, slew many aud 
captured two chiefs, who were delivered to Grideon and executed. 

In pui'suing the wreck of the army, Gideon and his men came to 
Succoth weary and tired. He asked the inhabitants for bread and 
wine for himself and men, but was ironically refused. He threaten- 
ed them with punishment aud went on. At Penuel he again asked for 
bread and wine and was refused, as in Succoth. 

Grid'on overtook the wreck of the invadors armies, routed them, 

captured the chiefs, whom he executed for having killed his brothers ; 

he then returned home, chastising on the way Succoth and Penuel for 

having refused nourishment to him and his men, who had just then 

saved the country. 

The victorious operations of Grid'on had so inspired the Israelites, 
that they offered him the seat of chief dignitary of the Republic, the same 
to be hereditary in his family. . He refused the honor, but asked of his 
soldiers,, who had taken large booty in gold and garments etc, for 
each of them to give him a nose ring, which they willingly did. 

With these thousand and seven hundred Shekels of gold he erected 
an Ophet, monument, in his place, in memory of the event This 
monument was afterwards worshipped by the Israelites as an idol and 
it became the disgrace of the house of Gideon. 
14* 



106 — 



Grideon judged the people forty years, during wliich time there was 
peace in Israel. "Midian was humbled before the children of Israel 
so that they lifted not up their heads any more." 

Gideon died at a good old age and was buried in the sepulcher of his 
father Joash. 



• Chapter XIII. 
THOLA. ABIMELECH. 



Thola succeeded Gideon as judge of the nation. During his term 
of office a most terrible crime of fratricide was committed by Abime- 
lech, son of Gid'on. 

Record shows, that Gid'on left a numerous family, seventy sons, 
of whom Abimelech was the child of a woman of Shechem. 

As soon as peace was restored unto Israel, the people again left the 
service of the Lord and worshipped idols, the Baalim and the Baal 
Berith ; they forgot the services, rendered to them by Gid'on and 
showed no gratitude to his house. 

Abimelech went . to Shechem to his mothers relatives, prevailing 
upon them to support him in his claims, as the successor of his father. 
They favored his plans, supported him with money, taken from the 
tQmple of the Baal Berith, where with he engaged the services of some 
unprincipled men, with whom he went to Ophra, his fathers late resi- 
dence, and there, horrible to relate, he slew all the sons of his father, 
save Jotham, the youngest one, who escaped. 

Beturned from that horrible expedition, the men of Shechem, and 
Beth Millo held an asssembly under an oak-tree, near Shechem, and 
proclaimed Abimelech, their kinsman, as their king. 

Jotham witnessed this act, standing on the top of the mountain of 
Gerizzim, he boldly raised his voice and said : "Hearken unto me, ye 
men of Shechem, so that God may hearken unto you. The trees 
" went once forth to anoint a king over them ; and they said to the 
" olive-tree, Beign thou over us. But the olive-tree said unto them, 
" should I give up my fatness, wherewith through me they honor God 
" and men, and shall I go to be promoted over the trees ? And the 
" trees said to the fig-tree, Come thou, reign over us. But the fig-tree 
" said unto them. Should I give up my sweetness, and my good pro- 
' ' ductiveness, and go to be promoted over the trees ? Then said the 



— 107 — 

" trees unto the vine, Come thou, reign over us. ' But the vine said 
•' unto them, Should I give up my fresh wine, which rejoiceth Grod and 
" men, and go to be promoted over the trees ? Then said all the trees 
" unto the bramble. Come thou, reign over us. And the bramble said 
•' unto the trees, If in truth ye anoint me as king over you, then come 
*' seek protection in my shadow ; and if not, then let fire come out of 
" the bramble, and de\'Trai' the cedars of the Lebanon. And now, if 
" ye have acted in truth and sincerity, when ye made Abimelech king, 
•' and if ye have dealt well with Yernbba'al (Grid'on) and his bouse, 
" and have done unto him, according to the merit of his hands ; In that 
" my father fought for you, and cast his life far away, and delivered 
" you out of the hands of Midian While ye are risen up against my 
" father's house this day, and have ^ain his sons, seventy men, upon 
" one stone, and have made Abimelech, the son of his maid-servant 
** king over the men of Shechem, because he is your brother ; If ye 
•' have thus acted in truth and sincerity with Yerubba'al and with his 
" house this day ; then rejoice ye in Abimelech, and let him also 
" rejoice in you. But if not, let fire come out from Abimelech, and 
" devour the men of Shechem and Beth-Millo, and let fire come out 
• from the men of Shechem and Beth-Millo, and devour Abimelech. " 
After having thus spoken, Jotham fled and took refuge in Be'er, a 
place beyond Jordan. 



Charter XIV. 
ABIMELECH'S DEATH, 



Abimelech, as was to be expected from a man, who inaugurated his 
reign with such an horrible act, became a tyrant. His power never 
reached far and he was soon disliked by the inhabitants of Shechem, 
his kinsmen. These, being visited once, during vintage, by Gaal, in 
whom they had great confidence, who openly spoke against Abimelech, 
they promised him their support in the overthrow of the hated ruler. 

Graal soon became a leader of an open revolt, but was not successful 
in his designs. 

Abimelech enraged against Shechem, marched on the next morning 
with three divisions of his men towards the city, killing those, who 
could not escape fast enough. Many of the inhabitants sought refuge 
in the fortified tower of the idol "Berith," deeming themselves out 
of danger. 



~- 108 — 

But Abimelech, on being told where tliey were, commanded his men 
to set fire to the tower. He himself assisted in cutting wood, piling 
it up and igniting it. One thousand people, men, women and children 
perished in the flames, 

Thola, the judge, seems to have been impotent to punish Abimelech, 
OT the rebellious city, because no mention is made of his name in that 
connection. 

Abimelech, encouraged by his success with the inhabitants of Shechem 
atid seeing the national government inactive, now directed his attention 
to the overthrow of the national council and marched toward the 
seat of it. 

On coming to Thebez, on Moi^^t Ephraim, he found the city in a 
state of defense and prepared to take it by assault. The inhabitants 
sought refuge in a strong tower in the city. Abimelech intended 
to set fire to it. In the execution of this order, he went near to the 
walls, when part of a mill-stone was thrown on his head by the hands 
of a woman, which disabled him. 

Being ashamed, that history should speak of him, as being slain by 
a female, he demanded of his servant to kill him with the sword, which 
was done. Thus ended the first attempt to overthrow the Republic. 
Abimelech' s reign lasted but three years. 

Thola remained in office for about twenty-three years. His adminis- 
tration is noted for no other event, peace reigned in hi^ time He 
was succeeded by Havoth Jair, a Grileaite, who ruled twenty-two 
years. 



Chapter XY. 
YIPHTACH. 



During the twenty-five years following, three judges ruled in Israel ; 
of whom we know but little ; Ebzon seven, Elan ten, and Ahdon 
eight years. 

The national council being powerless, the influence of the High-Priest 
greatly diminished, the tribes acted for themselves, no unanimous 
action promoting the welfare of the nation was aimed at nor executed ; 
it is therefore not to be wondered at, that the aborigines, after being 
driven out of the land at one time, came ever and anon to molest 



— 109 — 

the Israelites. Among other enemies now it were the xlmonites, that 
troubled the men of Gilead exceedingly. 

Being thus exposed to the outrage and ill-treatment of the Amonites 
the elders came together and offered unto Yiphtach, a mighty man of 
war, the chief dignity of the nation, in case he should deliver them 
from their enemies. He promised to do so and the arrangement was 
concluded at Mjizpah, where Yiphtach met the representatives of the 
people. 

No time was to be lost, because the enemy had taken possession of 
the plains of Grilead Yiphtach sent messengers to the king of Ammon, 
asking, by what right he was attacking the Israelites in their land. 
The king answered, that he was only re-taking, what was taken by the 
Israelites from his predecessor. 

Having received his answer, Yiphtach called to arms, and when 
he had a sufiiciant force collected, he marched toward the enemy, to 
meet them in open battle 

Before attacking the enemy, Yiphtach made a vow, that, in case he 
should be victorious, the first living object he should meet on coming- 
home, should be devoted to the Lord. 

The attack was made and successfully carried out, the enemy was 
routed. Yiphtach re-took about twenty cities, that had already been 
in the hands of the Ammonites. 

'^On returning home with his victorious army, after having pursued 
the enemy, the first object Yiphtach met, issuing from his house, was 
his own daughter, who came forth to greet her father with joy and 
songs as the deliverer of his tribe. 

l^iphtach, on seeing his daughter, tore his garments in token of 
grief and utter despair. He told her of the terrible vow ke had vow- 
ed ; but she, in words expressing the noblest ^sentiments of filial love 
and submission, exhibiting at the same time a patriotic joy regarding 
the victory, achieved by her father over the enemy of her people, 
expressed herself willing to be the victim of the vow of her father. 
She only asked for two months, to go unto the mountains and lament 
her fate, which request was granted. After that time she returned 
and the vow of Yiphtach was fulfilled. 

The daughters of the land made it a rule to bewail the fate of Yiph- 
tach's daughter, four days in each year. Yiphtach judged but six 
years. 



— 110 ^ 

Chapter XVI. 
SAMSON. 

The Philistines, who were always on the alert, to invade the country, 
whenever they had a good opportunity to do so, and having received 
no check to their design for a long time, overflowed the possessions of 
Dan, who were thus compelled to defend themselves constantly. 

The national government was powerless, no unity of action existed. 

When the troubles with the Philistines iucreased to such an extent, 
that it became un-endurable, Samson rose to defend his country. 

The father of our hero "Manoah " had no children for a long time 
and when finally his hopes for an heir were realized, he and his wife, 
both, father and mother destined their son to be a "Nasir." His hair 
was never to be cut and all the laws of Moses concerning the Nasir 
were to be strictly observed. 

The lad grew up, and being informed, that he had ever to abide by, 
and adhere to certain rules, by which the Nasir was distinguished from 
others, the idea connected itself with it, that he was also destined to 
be the deliverer of his people. 

Samson early showed signs of extraordinary strength ; he must 
have been quite young, when he took part in a battle between the 
Israelites and the Philistines in the territory of Dan, between Zerea 
and Esht-el. 

At Timnah, a settlement of the Philistines, he saw a woman, whom 
he desired his parents to go and ask in matrimony for him. His 
parents assented, proposed the union and he was accepted. 

On the way to Thimnah to celebrate his engagement, Samson killed 
a lion. When next going the same way to celebrate his wedding, he 
saw in the carcas of the lion a swarm of bees, which had deposited 
honey therein , 

Sitting with his companions at the table by the wedding feast, he 
gave out the following enigma : "Out of the eater came forth food, and 
out of the strong came forth sweetness.^' It was agreed upon, that if 
they could solve his riddle within the seven days of his feast, he was 
to give them thirty changes of garments, but if unable to do so, he 
was to receive the same from them. 

The Philistines were unable to solve the enigma and went to Sam- 
teons wife, threatening, to burn her and her father's house, if she would 



— Ill — 

not persuade her husband to tell her the solution, which she was then 
to betray to them so that they might be the winners. Fearing the re- 
venge of her countrymen, she worried her husband so long, that he 
iinally told her his meeting witli the lion etc., which solution she 
revealed to the party. 

On the seventh or last day of the feast, Samson was not at all sur- 
prised to see, that he Inrd^lost the bet^ his companions knew the solu- 
tion. He went to Ashkelon, slew thirty Philistines and with their 
garments he paid his lost wager ; but being angry with his wife, for 
thus betraying him to his foes, he left her and returned home to his 
father's house. 

Some time thereafter he came into the house of his father-in-law, to 
see his wife, but was told, that she was given in wed-lock to an other 
Enraged at such proceeding, he, to avenge himself, couglit three 
hundred foxes, bound them together tail to tail, placed torches between 
and after igniting them chased them into the corn-fields of the 
Philistines, thus utterly ruining the crops. 

The Philistines, on knowing the perpetrator, took his wife, her 
father and all they had and burnt them. In return, Samson done them 
all possible harm, smiting as many of them as he could lay hands on. 

Exasperated by these bold actions committed by a single individuel 
the Philistines collected an army, invaded the territory of Jehudah, 
demanding the delivery of Samson, who had made his stronghold on 
the top of the rock Etam. 

Being waited upon by a delegation of the men of Jehudah, who 
told him of the peremptory demand of the Philistines, Samson consented 
to being fettered with robes and to be thus handed over to the enemy. 

The Philistines, on seeing the bound foe, raised a great shout of 
joy, but the rejoicing soon turned into lamentations. Samson tore the 
robes like thread and falling upon the surprised enemy he slew about 
a thousand of them. 

On an other occasion Samson wont to (xaza. also a Philistine settle- 
ment, and entered a public house. The men of Gaza surrounded the 
house, determined to assasinatc him, but failing in courage they did 
not attack him by night, but deeming it more advisable to wait with it 
until day light. Samson rose at mid-night, secretly left the house, 
went to the gates of the city and finding them closed, he unearthened 
the posts, took hold of them and the gates and carried the whole of it 
to the top of a mountain, in the vicinity of Hebron, where the asto- 
nished Gazaites in the morning found the gates of the city deposited. 



— 112 — 

Chapter XVII. 
SAMSON'S DEATH. 

Samson then formed an attactment for an other Philistine woman, 
Delilah, residing in the valley of Shoreck ; whom he visited frequent- 
ly, although she lived in the enemies territory. 

The Philistines, on hearing of Samson's inclination to Delilah, pro- 
mised that woman a large sum of money, if she would contrive to 
deliver him into their hands. The treacherous woman consented and 
on several occasions delivered him bound into their power, but every 
time, by his personal strength and probably by the aid of his friends, 
he frustrated their design, and often were the Philistines beaten in 
their own country. 

Such adventures made him bold, and he went to Delilah, wherever 
she chose to see him. On one of those occasions she beguiled him 
into a place, where a great armed force of the Philistines were secret- 
ed ; here she induced him to drink, and when he was in a state of 
excitement, she lured him to tell her the secret of his strength, to 
which he stated, that it was his hair, the sign of a Nazarite. Wh=en 
asleep, she took a scissor, cut off his luxurant hair, bound him and 
called her countrymen to take him off. They entered and to disable 
him entirely, — he probably was not quite aroused from his stupor — th^y 
blinded him. 

The blind Samson now was a prisoner to the Philistines, who brought 
him to G-aza. Here the captivators rejoiced to have in their powei* 
their most dangerous enemy. A feast was celebrated, to praise their 
idol, fur having delivered him into their hands. The blinded hero was 
brought before them, to be the aim of the wits aad scoffs of the feast- 
ing multitude. 

The leaders having allowed Samson the free use of his arms, he 
rested with them upon two pillars, upon which the roof and the gal- 
leries principally rested. He was surrounded by the princes and 
nobles of the Philistines and about three thousands spectators, who all 
found pleasure in mocking him. 

Being enraged by the mocking and scoffing of his foes, the blind 
hero once more collected all his remaining strength and clinching the 
pillars firmly with the cry : * 'Now will I die with the Philistines ' ' 
and broke them 



— lis — 

The roof and the galleries thus were hurled down and buried under 
its ruins our hero and thousands of the foes. Thus Samson died 
after having used his extraordinary strength to humble the Philistines, 
for upwards of twenty years. 



— Chapter XVIII, 

WAR AGAINST THE TRIBE OF BENJAMIN. 

During the period of the judges, we have seen, that an unanimous 
feeling in Israel did not prevail. The national sanctuary was neglected, 
thus the influence of the Priesthood was broken ; nominal judges were 
only called into requisition from time to time to preside over the whole, 
or part of the nation as circumstances demanded. In those times 
every one acted according to his own pleasure, to promote his own 
interest, without in the least considering the welfare of the whole. 

At that time the men of Gibea, belonging to the tribe of Benjamin, 
committed an atrocious crime on a Levitic woman. The husband of 
the outraged and murdered companion, communicated with the chiefs 
of the several tribes, who, on hearing of such a dastardy act of the 
men of Gibea, called an assembly of all Israel to Mizpah, where 
the sanctuary then was located. There the Levite related again the 
manner, in which the citizen of Gibea acted, which resulted in the 
murder of his wife. 

The men of Israel unanimously resolved to chastise the guilty parties 
and messengers were sent to the tribe of Benjamin, demanding the 
delivery of them, that they may receive the just punishment for the 
crime, committed by them; but Benjamin refused to comply with the 
request of Israel and prepared to resist, should an army be sent to 
enforce obedience. 

Three battles were fought. In the first two the valiant men of 
Benjamin sieged over Israel, but in the third Israel routed Benjamin, 
only six hundred men of them escaped to the vicinity of the desert. 

Previous to these battles, the men of Israel swore, that henceforth 
they would no more have any intercourse with Benjamin ; they would 
not intermarry with them. The tenets of this oath would have ulti- 
mately resulted in the utter destruction of the tribe of Benjamin. 

The people^ on re-assembling before the Lord at Beth-El, were 



-1114 — 

grieved about it, that by their own oath one tribe of Israel should be 
doomed to destruction, so they thought upon plans how to obviate such 
result. 

It was ascertained, that the inhabitants of Yabesh in Grilead did. not 
take any part in the war against Benjamin, and consequently had not 
attached their names to the oath. For neglecting to side with Israel, 
the city was severly chastised ; four hundred damsels found there, 
were given to the fugitives of Benjamin, with whom a treaty of peace 
was concluded ; they were then allowed to go to their possessions and 
replenish the tribe. 

The two hundred Benjamites, who were not yet provided with wives 
were advised by the elders of the nation, to lie in wait in the vine 
yards, in the neighborhood of Shiloh at a certain time, when a feast 
was to be celebrated, to waylay and cary off any damsel, that came out 
of the city to take part in the dance and bring them home as their 
wives. The elders promised to appease the enraged fathers, brothers 
and other relatives of the damsels thus taken. 

The Benjamites did according to this counsel and in this manner the 
oath, as sworn, was kept, and the tribe of Benjamin was nevertheless 
accorded the means to remain intact. The tribe was saved. 



Chapter XIX. 
EUTH. 



In the time of the judges a famine was in the land, or probably only 
in some parts of it, and a man from Bethlehem in Jehudah, Elimelech 
with his wife Noami and two sons, Mahli and Chilion, moved from 
their home to live in the territory of Moab ; but Elimelech died soon 
and left his widow and her two sons in a foreign country. The two 
sons married Moabitish women named resp. Orpha and Ruth. 

Noami was about ten years in Moab, when her two sons died in 
rapid succession. The deprived widow and mother now resolved to go 
back again to her own country, because she had heard, that the Lord 
had remembered again his people and gave it plenty of food. 

Accompanied by her two daughter-in-laws she set out on her journey. 
Both, Ruth and Orpha insisted on going with her ; Noami requested 
them to return and remain in their native country, because she could 
be of no use to them, being deprived and poor herself. 



— 115 — 

Orpha hereupon kissed her mother aim returned, but Ruth said: 
'* Entreat me not to leave thee, or to return, from following after thee, 
for whither thou goest, I will go; and where thou lodgest I will lodge; 
thy people shall be my people and thy God my God ; where thou diest 
will I die, and there will I be buried. The Lord do so to me, and more 
also, if aught but death, part thee and me." Thus Noami was 
silenced and both went^on. 

The two widows arrived at Bethlechem ; the property of Elimelech, 
her late husband, was sold, subject to the mosaical redemption law. 
The people of the city wondered and said : "Is this Noami (the cheer- 
ful)," but she answered : "The Lord has afflicted me, so call me 
henceforth Morah." (the bitter) The time of their return fell into 
the harvest time of barley. 



Chapter XX. 
RUTH SUPPORTS HER MOTHER-IN-LAW. 

Noami had a kinsman of her husband, a mighty, valiant man, of the 
family of Elimelech, named Boaz. 

Ruth asked permission of her mother-in-law to go into the fields and 
glean the corn after the reapers, in order to earn a scanty support for 
both ; her request being granted, she went on her erraiid and happened 
to come upon the fields of Noami's kinsman Boaz, where she modestly 
asked the privilege of gleaning and was kindly allowed to do so. 

Boaz, coming from Bethlechem to oversee the work of his reapers, 
accosted them with the usual greeting : "The Lord be with you," to 
which they replied ; "May the Lord bless thee." TIpon seeing Ruth, 
diligently gleaning the corn behind the reapers, he made inquiry about 
her and was told, that she was the Moabitish woman, that came with 
her mother-in-law Noami, that she came in the morning, asked per- 
mission to glean the corn and this granted, she was very diligent, rest- 
ing but little. 

Boaz, having already heard of the love, Ruth showed to his kins- 
woman Noami, went up to her, and treating her kindly he told her to 
have always an eye upon his workmen and to always glean after there 
and remain with his maidens. Hearing this, she bowed and gratefully 
said : "Why have I found grace in thine eyes, that thou shouldst 
Lake cognizance of me, seeing, I am bnt a stranger." 



— 116 — 

Boaz answered : "It hath fully been told me, all that thou hast done 
to thy mother-in-law after the death of thy husband ; and how thou 
hast forsaken thy father and thy mother, and the land of thy birth, 
and art come unto a people, which thou knowest not yesterday, nor the 
day before. May the Lord recompense thy work, and may thy reward 
be complete from the Lord, the Grod of Israel, under whose wings 
thou art come to seek shelter." 

At meal-time Ruth was invited to partake of tlic Pood, prepared for 
the reapers ; she accepted gratefully, ate and spared some of the food 
to bring it home to her mother ; when she had again commenced to 
glean, Boaz instructed his workers to treat the woman kindly, to manage- 
it so, that she would find more corn than would be usually the case 
if they would be careful, and extending unto her a standing inyitation 
to remain upon his fields, mingle with his maidens and also take her 
meals with them, he departed. 

Euth gleaned until night ; when she came home she had collected 
an Ephah of barley, which she gave to her mother and also the food 
she had saved. 

Noami made inquiry about the man, upon whose field she had 
gleaned to day, and hearing, that it was Boaz, her kinsman, she said : 
"Blessed be he unto the Lord, who hath not withheld his kindness 
from the living and from the dead." Being further told, that the 
man had advised her to be always behind his reapers as long harvest 
would last, Noami was well satisfied, because: "The man is nearly 
related to us, he is one of our next kinsmen." 

Ruth gleaned only upon the fields of Boa^ throughiait the harvest 
and was so diligent, thatshe was soon liked by all. She returned every 
evening to her mother, bringing home the earnings of the day ; in 
this manner Ruth supported Noami, 



Chapter XXI. 
BOAZ TAKES RUTH AS HIS WIFE. 

Meanwhile Boaz had instituted inquiries in regard to the Moabitish 
woman, that worked so diligently, in order to support his kinswoman 
Noami and he ever admonished his workmen to see to it, that Ruth 
should have good gleanings. 

Harvest over, Noami told to Ruth, that, because Boaz being one of 



— 117 — 

her nearest kinsmen, he was by law bound to release the property of 
his deceased kinsman, if called upon so to do. This law was given by 
Moses, in order to prevent perpetual poverty ; should the kinsman 
fail to release said property, the same will return to its original owner 
in the Jubal year. 

Now Noami had a nearer kinsman than Boaz, but she very likely had 
her reasons not to ask that one to release her husband's estate ; so she 
advised her daughter-in-law to go to Boaz, when he was merry, having 
housed a good crop, and. ask his protection as a relative and a kinsman. 
Ruth did as requested to do by her mother-in-law. 

Boaz, on being thus petitioned, all his better feelings at once enlist- 
ed. He had, by personal inquiries, found how virtuous this Moabitish 
woman was, and saw, how diligently she was at work, how modestly 
she did demean herself and how kind she was towards Noami, her 
mother-in-law, he formed a strong attachment towards Ruth and pro- 
mised her all his protection, and sent her home, after giving her some 
provision for his kinswoman. 

In the morning Boaz met the nearest kinsman of Elimelech's estate 
and summoned him at once before a council of ten men — whose seat 
usually was under the gates of the city. — Here he stated to the court 
the claims, which Noami and Ruth had legally on their nearest kinsman 
and he publicly requested him to do his duty ; to release the estate 
of Elimelech, and if possible, to take in wed-lock Ruth, the fair Moa- 
bitish woman, who forsook father, mother, relatives and country and 
faithfully remained with her mother-in-law, in order to proviie for her 
in old age. 

The nearest kinsman would probably have released the estate of 
Elimelech, but as to taking Ruth in wed-lock, he could not do it and 
conveyed his rights in the presence of the court to the next rela- 
tive Boaz. 

Boaz now turned towards the court and said : "Be witness, that 
on this day I have purchased all that belonged to Elimelech, Mahlon 
and Chilion, and at the same time T make use of my right to take 
unto me in wed-lock the widow of Mahlon, Ruth, the Moabitish woman. 
And all the people present said : We are witness ! The Lord make 
the woman, that comes in thy house, like Rachel and Leah, which two 
built up the house of Israel, that thy power increase in Ephroth and 
thy name spread in Bethlechem." 



— 118 — 

So Boaz took Ruth as his wife. When in the course of time a son 
was born to Ruth, the women went to Noami and said : "Blessed be 
the Lord, who hath not allowed to be wanting unto thee a kinsman 
this day; and may his name become famous in Israel. And may he be 
unto thee, one who refresheth thy soul, and who nourisheth thy old 
age; for thy daughter-in-law, who loveth thee, hath borne him, she, 
who is better to thee than seven sons." 

This child was called Obed. Obed became the father of Jesse, arid 
Jesse the father of David, the renowned king of Israel. 



Chapter XXII. 

ELI, THE HIGH-PRIEST. BIRTH OF SAMUEL. 

It is already mentioned, that the Israelites had greatly degenerated 
since the death of Joshua. Every tribe followed his own way, work- 
ing out his own interest, without reference to the whole nation ; the 
national sanctuary was neglected ; the influence of the Priests was 
broken ; the religious unity shattered. 

In this time falls the administration of Eli, the High-Priest at 
Shiloh, in whose ministration again falls the birth of Samuel, the re- 
generator of the Israelitish nation. 

Eli had two sons, Hophni and Pineahs ; but soon these proved 
themselves unworthy to succeed their father in his sacredotal office, 
they were very licentious and frivolous. Eli was told of the misde- 
meanor of his sons, but he was too lenient with them and unable to 
correct their faults. 

So matters were at Shiloh, when a man from Ramathaim Zophim of 
the mountain of Ephraim, Elkanah, son of Yerocham, as he was want 
to do yearly, came to Shiloh to sacrifice unto the Lord ; he was accom- 
panied by his wife Hannah, who was very much depressed at heart, on 
account of having no children. 

Being in the sanctuary Hannah prayed unto the Lord in silent 
devotion and made a vow, that when he should grant her request and 
bless her with a son, the same should be dedicated to the service of 
the Lord. 

Eli watched the woman as she was standing there, her lips only 
moving, no sound was heard, and thought she had too freely partaken 
of wine and rebuked her on that supposition. But when Hannah 



— 119 — 

told him, that she was not drunk, but that she had prostrated her heart 
before the Eternal, because of her sorrow and misery, for said she : 
" Out of the abundance of my grief and vexation have I spoken 
hitherto." Hearing this Eli answered : "Gro in peace, and may the 
God of Israel grant thy petition, which thou hast asked of hii . '' 

Elkon and Hannah departed, and in that year a son was I , unto 
them, whom they called Samuel. "Because from the Lord 1 ave 
asked him," 

When Samuel was of the required age, Hannah, never forgetting 
her vow, brought him to Shiloh, presented him to Eli and said : 
"Pardon my lord, as thy soul liveth, my lord, I am the woman, that 
stood by thee here, to pray unto the Lord. For this lad did I pray, 
and the Lord hath granted me my petition, which I asked of him ; 
Therefore also have I lent him, for my part, to the Lord ; all the days 
that have been assigned to him, shall he be lent to the Lord." 

Samuel was accepted and kept by Eli in the sanctuary, as the 
servant of the Lord, and it speaks well for the lad, that the evil 
example of Hophni and Pineahs, who were as violent, as licentious and 
frivolous as of yore, could not corrupt him. 



Chapter XXIII. 



LOSS OF THE ARK. DEATH OF ELI.— 2877 A. M 
1111 B. C. 

Samuel was administering before the Lord in Shiloh and was rapidly 
gaining favor by the people, that came to sacrifice before the Eternal, 
so that by the time of his maturity he was considered a true Prophet 
by all Israel from Dan until Bersheba. 

At about that time a war broke out between the Philistines and the 
Israelites. Israel camped at "Eben Haeser " and the Philistines at 
"Aphek." A battle was fought and the Israelites were slain. A council 
was now held and resolved, to send to Shiloh and bring the Ark of the 
Covenant, that the same should be in their midst, assisting them in the 
forthcoming battle. 

So far had they deviated from the true spirit of Religion, that they 
did believe, the Ark alone would be sufficient to ensure them success 
against their enemies. 



- 120T_ 

The Ark was brought, accompanied by Eli's sons, Hophni and 
Pineabs. In the forthcoming battle, contrary to their expectation, the 
Israelites were routed, Eli's sons were killed and the Ark itself fell" 
into the hands of the Philistines. About thirty thousand Israelites 
were slain. \ 

A man from Benjamin escaped from the battle field, came to Shiloh 
with his clothes rent and earth upon his head and there spread the 
news of the disaster, that had taken place. 

Eli was sitting by the wayside watching, "for his heart was 
anxious for the Ark of Grod." The sad news excited the inhabitants 
of Shiloh, they lamented and wept. Eli, hearing this, called the man 
and made him relate all he knew. Grradually the aged High-Priest 
learned all, that the battle was lost, that his sons were among the dead 
and that the Ark of God fell into the hands of the enemy. Hearing 
the latter news, Eli fell from his chair and expired. He was ninety 
eight years old. 

The wife of Pineahs, on hearing the news of her husbands death, 
the demise of her father-in-law and the taking of the Ark by the 
Philistines, she gave birth to a son, and dying, she named the child 
"I-chabot " saying: "Grlory is departed from Israel ; for the Ark of 
God had been taken away." 

Eli had judged Israel forty years. 

The Philistines, after capturing the Ark, brought it to Ashdod and 
placed it into the temple of their idol Dagon. In the morning it was 
found, that the idol was prostrated on the ground before the Ark ; 
the priests raised it again, but by the next morning the idol was 
found in pieces on the ground. 

The inhabitants of Ashdod being greatly alarmed by the constant 
increase of sickness in their midst, ascribed it to the presence of the 
Ark and therefore sent it to Gath, but sickness being also there pre- 
valent, it had to wander to Ekron, but when also there sickness and 
plagues spread rapidly, the elders of the Pilistines resolved to return 
the Ark with rich presents to the Israelites after having kept it for 
seven months. 

The Ark was received by the Israelites at Beth-Shemesh, from 
thence it was brought to Kiriath-Yearim into the house of Abinadab, 
whose son Elazar was engaged as its watch and guard. Here the Ark 
remained for twenty years. 



— 121 — 

Chapter XXIV. 

ADMINISTRATION OF SAMUEL AS JUDGE. 

After the death of Eli, Samuel, who was then already well known 
among Israel, was raised to the highest dignity of the nation. He 
became judge of Israel. 

Samuel, a true and loyal follower of the Mosaical institutions, had 
in his youth gone through the best schools ; he was educated under the 
eyes of Eli, the High-Priest in the national sanctuary, and being 
devoted unto the Lord by his pious mother, he was looked upon by 
Eli, who knew, that his sons by their misdemeaner, had lost all claim 
in the estimation of the people, as the successor to his high and 
responsible office. 

The more Samuel kept aloof of the violent Hophni and Pineahs, 
the more he devoted himself to the administration before the Lord, as 
assigned to him by Eli, the more did he gain the entire confidence and 
trust of all those, that came from time to time to Shiloh, to sacrifice 
unto the Lord. 

Samuel, now raised to the dignity of Judge, entered upon the 
functions of his office with the avowed determination, to use all his 
efi'orts, to strain all his energy, to restore Israel not alone the political 
independance, which they had lost in the struggle with the Philistines, 
but also to revive the lost national unity, and to re-awaken among 
them, the knowledge of that mission, which to perform was assigned 
to them by Moses^ to acknowledge and worship the One Grod and 
abolish all idol worship. 

In order to gain his designed aim, Samuel called into life the 
following important institutions : 

1st. He erected Prophet-Schools, in which young men were taught 
and befitted for the responsible position as teachers of the 
people, as expounders of the word of God. With these young 
men — his natural allies — he fought with word and deed against 
idolatry and disbelief and achieved his object to a great extent; 
idolatry was abolished and the worship of the One God restored 
in due course of time. 
'2d. He instituted yearly assemblages, thus re-gaining the lost 
national unity. In these assemblages the welfare of the 
nation was debated and measures adopted, how to promote 



— 122 — 

the same. By these means the scattered tribes were united 
and called upon to devise plans to benefit the common-wealth. 

3d. He established judiciary circuits; Bethel; Grilgal and Mitz- 
pah, where he went at least once a year in the exercise of 
his official duties. The whole nation, having but one judge, 
still in this manner no tribe was excluded from the benefits of 
this institution. 

Soon the benign influence of Samuel's administration was every 
where visible. The altars of the idols, bereft of their supporters 
were discarted ; many of them, no doubt, were destroyed by Samuel, 
his scholars and his followers ; the people had learned to trust their 
united strength and justice was dealt to all alike. 



Chapter XXV. 
WAR WITH THE PHILISTINES. 

The Ark of the Covenant was now about twenty years at Kiriath- 
Yearim in Abinadab's house. All this time Samuel used to perfect 
his designs. The schools were established and the teachers graduated 
there found favor in the eyes of the people ; idols were abolished and 
Israel worshipped the One Grod ; the yearly assemblages were well 
attended and a unanimous action of all Israel was attained ; "all the 
house of Israel followed anxiously after the Lord." 

Meanwhile the Philistines had retained their supremacy over 
Israel, nothing was done to check their power ; the advantages, they 
had gained at the last battle, in the time of Eli, they still maintained. 

When Samuel now assembled the people at Mizpah, where he 
ordered a court, to be ii; session, the nation deliberated upon means, 
how to regain their independance from the Philistines. Samuel, a 
patriot of the purest dye, wished to perfect the national unity ere 
they entered upon such a struggle, he therefore ordered a feast before 
the Lord ; a sacrifice was ofi'ered and Samuel prayed to Jehovah in 
behalf of the assemblage. 

The Philistines deeming it dangerous to allow these assemblages to 
pass unmolested, because they knew, these were the means to unite the 
nation ; basing upon the knowledge, that they were hardly able to 
resist the assaults of the united Israelitish forces, and having heard, 



— 123 — 

of the assemblage in Mizpah, they collected their armies in front of 
the city in battle-array, thinking probably, to take the Israelites by 

surprise. 

But here their power was broken, they were greatly humbled. The 
Israelites united, having made their peace with God, led by Samuel, 
went forth full of courage and hope in the assistance of the Lord. 
In the midst of the battle--^ storm arose, the loud thundering confused 
the Philistines and thy fled, hotly pursued by the Israelites, as far as 
Beth-car. 

A signal victory was achieved, in memory of which Samuel erected 
a stone between Mizpah and Shen and called it "Eben ha-ezer " say- 
ing : "As far as this hath the Lord helped us." The territory of 
Israel was now again freed from the Philistines, all the cities they 
had conquered were re-taken. 



Chapter XXVI. 
THE PEOPLE DEMAND A KING. 

Peace was restored throughout the territory of Israel. Samuel 
returned to Ramah, where he had a house, and where he built an 
altar to the Lord. 

Samuel fully believing, that the Republican form of government 
was the plan, which Moses had laid down for Israel, and thorgughly 
convinced, that by this mode of government alone the Israelitish 
nation could prosper, he acted accordingly. In his idea tha highest 
office of the Republic should be a judge, an able leader, both religious- 
ly and politically. 

Samuel had probably the idea to make this office hereditary in his 
family ; acting upon this he appointed his sons Joel and Abiyah as 
judges in Beer Sheba. But the sons were unlike their fiither ; "they 
inclined after their own advantage, and took bribes and perverted 
justice." 

Seeing danger for the nation in such a corruption, the elders of the 
Israelites assembled at Ramah and spoke to Samuel : "Behold, thou 
art old, and thy sons have not walked in thy ways ; now appoint for 
us a king to judge us, like all the nations." 

This matter was very disagreeable to the aged Republican and he 
turned unto the elders, asking, whether they knew, that a king had the 



— 124 — 

privilege of taking their sons as soldiers, their daughters as servants, 
their best fields as rewards for his nobles and that to support the king- 
dom, they had to give a tenth of all their produce, in lifestock 
and fruit. 

The people listened, but did not coinside with his views'^and said in 
answer to all he had spoken : "No, but a king shall be over us. 
That we may ourselves be like all the nations ; and that our king may 
judge us, and go out before us and fight our battles." 

Samuel, on seeing, that the people were bent upon establishing a 
monarchy, advised the elders to "go ye every one unto his city ; " 
thus intimating, that he would attend to the appointment of a king, as 
they had demanded. 



Chapter XXVII. 
THE PEOPLE ELECT A KINO.— 2900 A. M. 1088 B. C 

At about that time Kish, of the tribe of Benjamin, lost some asses. 
to search and restore them he dispatched his son Saul, who had 
worked upon the estates of his father, into the country. Saul went 
with his servant, but could find no traces of the lost animals. Being 
near Ramah in his search, the servant advised Saul to go to the house 
of the Prophet and make inquiries there. 

Entering the city, Saul met a concourse of people, among whom 
was Samuel, who were going to attend a public dinner or a similiar 
festivity. Samuel, on seeing Saul, perceived, that this man, "who 
was a head taller, than his followers" was a fit subject to be 
made king over Israel, which the elders had demanded of him to 
appoint. 

Acting upon this thought Samuel inv^ited Saul to the feast and there 
showed him great honors ; and at the point of seperating Saul was 
surprised to hear from the mouth of the Prophet, that he was destined 
to be king over Israel. 

Samuel now called a public meeting to be held at Mizpah, in order 
to finally settle the question regarding a king. In this assemblage 
the Prophet exhorted the people about their policy, that though they 
are aware of the great and glorious deeds, the Lord, their king and 
God, had wrought for them, they demand a king, but they were 
determined upon and an election was ordered. 



— 125 _ 

The election should prove first, which tribe should have the honor 
to furnish a king — Benjamin was found ; secondly, which family from 
Benjamin — Matri was seized ; thirdly, which man— and Saul, son of 
Kish, came forth from the ballot and he was consequently pronounced 
to be king over Israel. 

On looking for Saul, the people could no where find him, because he 
was hidden under the bagage ; when brought forward he stood erect 
amid the people and was greeted with the 'words : "Long live 
the king." 

With this action of the people, although objections were raised 
by some, the Republic had virtually ceased and upon its ruins a 
Monarchy was raised. 



CONCLUDING REMARKS. 



This Period lasted 367 years ; from 2533 A. M. 1455 B. C. until 
2900 A. M. 1088 B. C 

There were many causes that induced the Israelites to establish a 
kingdom instead of retaining the republic. 

The struggle with the Philistines were renewed almost in every gene- 
ration, the same may be supposed to have been the case with the rest of 
the aborigines. In the time of the judges it was often difficult, if not 
impossible, to unite the israelitisli forces for common action, every tribe 
was depending upon his own strength, and although Samuel had effect- 
ed a union among the tribes, his sons were apt to destroy what he had 
built. 

The judges were chosen, or appointed, as we have all reason to 
believe, by their pre-decessors in office and shifted from one tribe to an- 
other. In the course of 367 years every tribe with the exception of 
Asher had at least furnished the nation one judge, P]phraim and Jehu- 
dah and Levi each two. 

In the selection of judges the appointing officer was not always 
happy in his choice ; of several of the appointed we know nothing, 
but that they were very rich. None of them, Samuel excepted, had 
effected a religious and political union ; most all of them appear in 
times of trouble and are not using any influence, which they might have 



— 126 — 

had, in time of peace. None of them, but Samuel, had crushed 
idolatry and revived the service of God. 

It was by Samuel's zealous efforts, that these evils were brought to 
public notice, in order to avoid them hereafter. The people, now 
awakened to a, sense of duty, regarding the united nation, might have 
well been afraid, that after the demise of Samuel, whose sons made it 
already probable, these evils would re-occur again. 

To ^ avoid which the people chose a common chief, a king, whom 
they would elevate to the royal office and royal duty ; to main- 
tain the integrity and independance of the nation ; to forward all the 
institutions as laid down by Moses and last, but not least, to enforce 
the mosaical laws. 

At the close of this period we see, that the national sanctuary was 
visited regular, that judiciary circuits were established and that the 
chief magistrate could call extra meetings before the Lord at any 
time and at any place within the limits of Canaan. 

Regarding the priesthood, as ordained by Moses, we are at a loss to 
know, who succeeded Pineahs, no mention is made of any High- 
Priest until the time of Eli, whose sons were not worthy to succeed 
him. 

Samuel, though not from the descendants of Ahron, by virtue of 
his being hallowed to the Lord by his mother Hannah, officiated as 
priest, we see him erecting altars and offering sacrifices. 

With Samuel begins the era of the prophets, seers, inspired, men. 
and from this time forward we meet them almost upon every page ol 
the Jewish history. 

The Prophet-schools as founded by Samuel were the best means to 
educate such men, as would fearlessly and voluntarily oppose all such 
evils as would destroy the national unity or the national Religion. 



Period iy, 



PART I. 



From the first King of Israel 



TO THE DIVISION OF THE NATION. 



Comprising the books of: Samuel I., Samuel II., and Kings I. 

From 2900 to 3010 A. M. 
- 1089 to 978 B. C. 



A PERIOD OF 110 YEARS. 



Chapter I. 
SAUL ACKNOWLEDaED KING BY ALL ISRAEL. 

Saul, although elected and pronounced king at Mizpah, did not at 
once enter upon his royal functions, he returned to his agricultural 
pursuits upon the estates of his father. His reason for so doing was 
undoubtetly this : The people did not all look with favor upon the 
newly created kingdom, and still it needed their united support to 
maintain it ; he therefore went home, as though nothing had happened 
abiding his time and waiting for favorable circumstances, which should 
assist him in supplanting his royal prerogatives upon the ruined re- 
public government. 

Such circumstances, as Saul hoped for, soon came to pass and as 
will be seen, he did not lose his chance. 

Nachesh, the king of the Ammonites, made war with the men of 
Yabesh-gilead; these were very much discouraged, and wished to enter 
into a covenant with Nachesh, (by virtue of which they would agree) 
to serve him. 

Nachash, wishing to bring shame and reproach upon all larael 
through the men of Yabesh-gilead sent back the following answer : "On 
this condition will I make a covenant with you, that you all have put 
out the right eye." 

The elders of Yabesh answered, that they wished to have seven days 
time given them, in order, that they could send mensengers throughout 
Israel ; should at the end of that time there be no chance of their 
being saved, they would come out to him, and he could then do accord 
ing to his word. 

Messengers were sent to the different tribes, to arouse the sympathy 
of their brethern to their lamentable state and come to the rescue. 
These messengers also came to Gib' ah, where Saul lived, delivered 
their message, hearing which the people began to weep and lament. 



— 132 — 

Saul just came home from the fields behind his herds, and seeing 
the people in such a state of excitement, he inquired the cause, and 
was told the danger of the men of Yabesh. 

This was the expected opportunity to lay the foundation of his 
kingdom and Saul did not lose it. 

Acting on the impulse of the moment, he took a yoke of oxen, cut 
them in pieces and these he sent throughout all the boundary of Israel 
saying : "Whosoever goeth not forth after Saul and after Samuel, shall 
have his herds thus treated. ' ' 

Wherever this message came the people hastened to the rescue of 
their brethern of Yabesh ; on the one hand, because they considered it 
their duty to save their brethern from such a shameful outrage, the 
reproach of which would for ever fall back upon the entire nation ; on 
the other hand they knew, that Saul, the elected king, had the right 
and the power to make his word good. "And the dread of the Lord 
fell on the people, and they went out as one man.'' 

Saul numbered his men at Bezek and it was found, that Israel had 
furnished 300,000 and Jehudah 30,000 men. 

The messengers of Yabesh were sent home with the words: "To 
m^orrow shall ye have help, when the sun shineth hot." Hearing such 
gladdening tidings, the men of Yabesh rejoiced and sent word to 
Nachash : "To-morrow we will go out unto you and ye can do unto us 
in accordance with all that seemeth good in your eyes." 

At the dawn of day Saul had arranged his men in three companies, 
and with them he surprised the Ammonitish camp in the morning 
watch- In the ensuing battle the Ammonites were slain and at mid- 
day, when the sun was shining hot, Nachash and his army was routed, 
so "that those that remained were scattered and no two of them were 
left together." 

In this action Saul must have acted and been talked off as king, 
because the people said unto Samuel : ''Who is there, that saith, Saul, 
Saul reign over us, give up the men and we will put them to death " 
But Samuel put an end to all such words by ordering an assemblage at 
Gilgal. 

Here Saul was re-elected king and acknowledged ^as such by all 
Israel. Samuel, in sanctifying the kingdom, gave some very appro- 
priate advice to both, king and nation, basing them upon the Mosaical 
laws. Thus the first constitutional monarchy was firmly established. 



— 133 — 



Chapter IL 

SAUL AND HIS COURT. HIS MISDEMEANOR. 
JONATHAN'S DANGER. 

Saul now organized a standing army of three thousand men. Two 
thousand he kept under his direct command in Michmash and one 
thousand he placed under the command of Jonathan, his son, in 
Gib'ah, in Benjamin. 

All this time the Philistines were very annoying to Israel. The very 
faat, that the Philistines had carried off from Israel every smith, so 
that the Israelites had no means to make swords, nor to sharpen their 
plow-shares, speaks for a long succession of years, in which the Phili- 
stines had again re-gained supremacy over Israel. 

Saul was determined to gain the independance of the nation from the 
aborigines. To begin, with the sanction of Samuel, he called upon his 
men to assemble in Grilgal to prepare for war. 

Meanwhile Jonathan had slain the out-post of the Philistines in 
Gib'ah, whereupon these gathered their forces, "30,000 chariots and 
6,000 horsemen and people as the sand, which is on the sea-shore in 
multitude ; and they came up and encamped in Michmash, eastward 
from Beth-aven." 

The Israelites, being very poorly equipped, having no swords, no 
lances, (only Saul and Jonathan were provided with such) upon seeing 
the great forces of the Philstines, they lost all courage and many of 
them — the greatest portion — hid in rocks, ^a7es, thickets and strong- 
holds. 

Samuel, having not yet arrived at Gilgal to sacrifice unto the Lord 
in behalf of the people, and Saul, seeing the enemy steadily approach- 
ing and his men dispersing in discouragement, he acted as priest by 
sacrificing unto the Lord himself. 

Although the deed (the act of sacrificing) may be extenuated by 
the iminent danger and the absence of a priest, Samuel, though he 
had promised to come, did not arrive, still it was neither part of 
his royal privilege nor in any case allowed for a lay-man to minister 
before the Lord. 

Samuel just arrived when Saul had finished the sacrifice. The 
Statesman saw in the action of the king a determination to supplant 
the priesthood, in order to have all the influence upon the people 



— 134 — 

centred in the person of the king, making him the political and riligi- 
ous chief of the nation. Samuel deeming it important to retain the 
priesthood in their primitive legacies, to guard the law, and be even 
antagonistic to the king, should he at any time neglect to carry out the 
statutes as laid down in Gilgal, now seeing their prerogatives added to 
those of the king without authority, and thinking this a dangerous pre- 
cedent, he spoke to Saul reproaching him for doing, as he did and added: 
*'But now thy government shall not endure, because thou hast not kept 
what the Lord had commanded thee. " Saying this, Samuel left Gril- 
gal and went to Grib'ah of Benjamin. 

Saul numbered his men and it was found, that the army under his 
and his sons command had dwindled down to about six hundred men, 
of which only the king and his son had swords, because no smith was 
left in the land to make these weapons. 

The hostile armies, if the six hundred men of. Saul, equipped only 
with arrows and slings, could be styled an army, encamped on opposite 
heighths. 

Jonathan, a valiant youth, left the camp with his sword bearer upon 
an adventurous expedition. Coming near the out-post of the Phili- 
stines, both were mocked and scorned at, but Jonathan, seeing his 
advantage, sallied forth, and slew about twenty men, which action 
caused a confusion throughout the camps of the enemy. 

The commotion was, noticed by the watchers, and it was reported to 
Saul, that " the multitude became scattered, running hither and thi- 
ther." Saul ordered a muster, perpatory to enter upon the battle. 

The Ark of Grod was in the camp with the administering priest^ 
Achiyah, grandson of Eli, Saul called his men together and published 
the following order : *' Cursed be the man, that will eat food until the 
evening, until I have been avenged on my enemies. ' * 

After the promulgation of this order the Israelites went forth, and 
finding the Philistine camp in such commotion, they had an easy 
victory. The Israelites, who had hidden, on seeing the enemy fly upon 
all sides, also came out and increased the army of Saul by many ; and 
they joined the army in a rigid pursuit all that day. 

Jonathan, not knowing any thing about the order, issued by his 
father, weary and exhausted, on coming through a wood, took some 
honey from a tree and ate it. 

When the enemy was driven to their country amid a great loss, Saul 
gathered his men, and on hearing, that Jonathan had broken his com- 



— 135 — 

mand, he would have kept his word literaly, in having Jonathan killed 
"by a court-martial decree, but all the people pleated the case of the 
hero of the day and the word was revoked. 

After this siege Saul established his court. The king's family 
consisted of Achinoam, his wife, Jonathan, Yishoi and Malkishua, his 
sons, and Morab and Micbal, his daughters. As captain of his army 
he appointed Abiner, son of his uncle Ner. Besides those Kish, his 
father and Ner, his uncle, are mentioned as belonging to the court. 

Saul fought successfully with Moab, Ammon, Edom, Zobah and the 
Philistines **and whithersoever Saul turned him he caused terror." 



Cahpter III. 
SAUL'S DISOBEDIEFCE. SAMUEL LEAVES HIM. 

Samuel considering the danger accruing to Israel from their idolatrous 
neighbors, especially through the Beduine tnbe of Amalek, who was 
already troublesome to Israel in the wilderness, in Moses time, demand, 
ed of Saul in the name of God, to make war upon Amalek and to 
banish him and every thing belonging to him. 

Saul, gladly accepted that mission, because it gave him an opportu- 
nity to make his peace with Samuel ; he called his men to Telaim, 
where he numbered them. He had now an army of two hundred 
thousand on foot and ten thousand of the men of Yehudah. 
After mustering his army, and before entering upon hos^lities, Saul 
sent word to the Kinites — a friendly tribe that dwelt amid Amalek — 
requesting them to depart from the midst of Amalek, "less I destroy 
you with them." The Kenites obeyed Saul's behest and moved to 
other quarters. 

In the ensuing battle Amalek was utterly routed from Chavilah 
until Shur and the king Agag was taken prisoner. But Saul disre- 
garding Samuel's admonitton, took pity on the king and the best of 
the spoil and did not destroy either. 

Samuel went to meet Saul, but not finding him, was told : "Saul 
came to Carmel, and behold, he set himself up a monument, and then 
went about, passed on, and went down to Gilgal.'' 

When the king and prophet met, Saul greeted Samuel saying : 
"Blessed be thou unto the Lord, I have performed the word of the 



- 136 — 

Lord." Samuel answered : "What is then this bleating of the flocks 
in my ears, and the lowing of the oxen, which I hear?" To this 
Saul answered, that these are the best of the spoil of Amalek, and 
that it was saved in order to sacrifice it unto the Lord. 

Angrily the prophet now said : ** Hath the Lord as much delight in 
burnt-offerings and in sacrifices, as in obeying the voice of the Lord ? 
Behold to obey is better than sacrifice, and to attend, more than the 
fat of the rams. For the sin of witch-craft is rebellion, and idolatry 
and image-worship, stubborness ; in as much as thou has dispised the 
word of the Lord, he hath also despised thee, that thou shalt not 
be king." 

Saul tried to extenuate the deed and craved Samuel's pardon, re- 
questing the prophet to go with him, that he may prostrate before the 
Lord, but Samuel would not listen and turned upon his heels, in order 
to leave. Saul, seeing this, took hold of Samuel's mantle, in order to 
persuade him to remain, but the garment was rent asunder. "Thus, 
said Samuel, hath the Lord rent the kingdom from off thee this day, 
and hath given it to thy associate, who is better than thou. ' ' 

Saul, confessing his guilt, now begged the prophet to only honor 
him in the eyes of the elders and of the people, by returning with 
him. To this Samuel consented. Saul prayed before the Lord, after 
this Agog was brought and executed by Samuel. 

Samuel departed and saw Saul no more, for he went to his home 
Rameah, where he mourned for Saul. The king left and went to 
Gibah, where he had established his court. 



Chaptee IV. 

SAMUEL ANOINTS DAVID. SAUL IS TROUBLED 
IN MIND. 

^Samuel, thought mourning for Saul, thought it his .duty, to place 
an other man, a better one, upon the throne of Israel ; a man, on 
whom he could rely, who would not think of crushing the priesthood 
nor of diminishing the influence of the prophets ; because these 
institutions, Priesthood and Prophets, were in Samuel's views esential 
as neutralizing the dangerous ambition of a king. 

Samuel had not spent all his life in the service of the people, with- 
out gaining a great influence and not even the king, just coming from a 



— 137 - 

battle, where he achieved a signal victory, commanded such a high 
regard as he did. When therefore the separation of the Prophet and 
the king had become a public rumor, Saul's kingdom lost one of its 
most formidable pillars, — the sanctification of religion — . 

Samuel did not mean to remain idle ; he had caused this crisis and 
must also bring it to a glorious issue. He had raised scholars enough 
already, who were dispersed all over the land; from them and from 
others on whom he could implicitly rely, he gathered all possible 
information, regarding a successor to Saul. 

After long and due consideration Samuel was satisfied, that he would 
find, what he was in search of, at Bethslechem, in the house of Jesse, 
an aristocratic family from the tribe of Jehudah, and there he went. 
The elders of the city came out to greet him with the salutation of 
peace and were told to sanctify themselves, because he came to sacri- 
fice unto the Lord. 

To this sacredotal feast Jesse and his sons — he had eight — were 
invited; but only seven could be present, because the youngest, 
David, was in the fields, taking care of the flocks. Samuel, looking 
on those present, found among them not a fit subject for his plans, 
but being positive, that the information, he had received, was true, 
he asked Jesse, whether these were all his sons and upon receiving a 
negative answer, he caused a messenger to be sent to call David home 
from the field. 

David came and found grace and favor in the eyes of Samuel ; 
this must be the person pointed out to him by all reports received and 
he accordingly anointed him in the presence of his brethern, as the 
future king of Israel. This done Samuel left for Ramah, and David 
went to his usual avocation. 

Meanwhile Saul had by many indications seen, that his kingdom 
was fast declining ; the word of Samuel, as spoken to him at Grilgal, 
he now knew, would become true ; and for that reason he grew 
dispondent and very much troubled in mind ; to overcome this evil 
disposition, he was advised to engage the services of a musician, who 
should play before him upon an instrument^ whenever his mind was 
troubled, by which means he would feel relieved. This wholesome 
advise was accepted and messengers dispatched to search for a good 
musician and bring him to court. 

Now David ^as a good player upon the harp; his name was mention- 
ed to the king and accepted, whereupon a servant was sent to Jesse 



_ 138 — 

with tlie royal request. David came to the court and whenever the 
king was gloomy, he relieved his darkened spirit by the strains of 
his instrument. 



Chapter V. 

WAR AGAINST THE PHILISTINES. DAVID 
SLAYS aOLIATH. 

The Philistines had "meanwhile gathered their forces, to agaiu 
re-gain their supremacy over Israel ; they put up their camp at a 
mountain Ephess-dammim, between Sachoh and Azekah in the posses- 
sion of Jehudah. Saul and his men had formed in battle array 
opposite the Philistines in Elah. 

David, although at court, had not altogether given up his vocation 
at home, he often went to see his father and attended to the flocks. 
He was home when the war with the Philistines broke out. 

Three of Jesse's sons were serving in the army and David was sent 
into the camp to bring them some provision, and inquire after their 
well-being. So David came into the camp. 

Now there was among the Philistines a man of great prowess, a 
giant, named Groliath of Grath, who was the champion of the Philis- 
tine army ; he came forth and spoke to the Israelites saying : " Why 
will ye come out to put yourselves in battle-array ? Behold ! I am 
the Philistine, 'and ye are servants to Saul ! select for yourselves one 
man, and let him come down to me ; If he be able to fight with me, 
and he kill me, then will we be unto you as servants ; but if I 
prevail against him and kill him, then shall ye be unto us as servants, 
and ye shall serve us." 

Thus the Philistine defied the Israelites for forty days, but Saul 
and his men were discouraged and no one could be found to hazard 
upon such a dangerous single combat. 

David had greeted his brethern Eliab, Abinadab and Shammah, 
when Groliath just came out to defy Israel. On seeing, the men of 
Israel flee from before the giant in fear and dismay ; David made 
inquiries concerning the man saying: '* Who is this uncircumcised 
Philistine, that he should defy the arrays of the living Grod " , 



^ 139 — 

and lie was told all about him and that Saul had promised, to give 
his daughter in marriage to the man, that would slay the Philistine 
and also make his family free for ever. 

The brothers, on seeing David's determination, to enter upon the 
combat, rebuked him severely, but he turned from them and went on 
in his inquiries. - 

The report spread and Saul hearing of it, that David wished to 
fight with Goliath, made him come and said : "Thou art not able to go 
unto this Philistine to fight with him ; for thou art but a lad, and he 
hath been a man of war from his youth." But David said, that he 
had already killed a lion and a bear, that invaded his flocks and added : 
" The Lord, who hath delivered me out of the power of the lion, and 
out of the power of the bear, will also surely deliver me out of the 
hands of this Philistine." To this Saul answered : "Go, and may 
the Lord be with thee." 

Saul now placed his own coat of arms upon David, but he could 
not walk in it and put it ofi", took his staff, his sling, selected five 
smooth stones from the brook, put them in his shepherds pouch and 
went to meet the Philistine. 

When Goliath saw David approach him he said disdainfully : " Am 
I a dog, that thou comest unto me with sticks"? And he cursed 
David saying : "Come to me, and I will give .thy flesh unto the 
fowls of the heavens, and to the beasts of the field." 

David answered : "Thou comest unto me with a sword, and with a 
spear, and with a javelin ; but I come to thee in the name of the Lord 
of Hosts, the God of the arrays of Israel, that thou hast defied. 
This day will the Lord deliver thee into my hand ; and I will smite 
thee, and remove thy head from thee ; and all the earth shall know, 
that there is a God for Israel. And all this assemblage shall know 
that the Lord saveth not through sword and spear, for the battle is 
the Lord's." 

When now Goliath drew near unto David, the latter took his sling, 
chose a smooth stone, aimed, and threw it so skillfully, that the stone 
entered the Philistine's forehead and he fell upon his face. David 
ran to the fallen giant, unshielded the enemy's sword and with it 
Goliath's head was severed from his body. 

The Philistines, seeing their champion fall, fled in confusion and 



— 140 -^ 

the men of Israel raised a war-shout, pursued the enemy as far as to 
the gates of Ekron. The whole Philistine camp fell into the hands of 
Saul's army and they made a rich spoil. 



Chapter VI. 

JONATHAN'S FRIENDSHIP AND SAUL,S ENVEY 
TO DAVID. 

After this siege over the Philistines Jonathan entered into a cove- 
nant of friendship with David, because he loved him *'as his own soul"; 
he clothed him in his own robe and gave him his own sword and 
girdle. 

David was henceforth not permitted to return home, but was assign- 
ed a charge with the men of war, where he soon won for himself the 
estimation of his men and the servants of Saul. 

The victorious army returned and were greeted everywhere by the 
words: "Saul hath slain his thousands, and David his ten thou- 
sands." The king grew angry because Drvid was preferred to him 
and he said : "They have given unto David ten thonsond, and unto 
me they have given the thousands ; and all that he lacketh now 
yet is only the kingdom. " 

From this day forward Saul looked with jealousy upon David, and 
when on the next day the king was evil disposed and David was 
playing his harp before him, Saul raised his spear and threw it towards 
David, who, seeing the danger turned and left the presence of ths king. 
In this manner Dovid saved himself twice from the murderous assaults 
of Saul. 

The more Saul brooded over the preference of David, the more dis- 
pondened he grew and the more did he hate him ; he banished him from 
court and gave him command over thousand men, thinking by sending 
him into war against the Philistines he woeM sooner or latter, hear of 
his loss, but the Lord was with David and he was successful in all his 
undertakings. 

Seeing this, Saul promised to give him his oldest daughter, Merab, 
in matrimony, should he prove himself very valiant, always hoping, 
that in his adventurous skirmishes David would be killed. When now 
the time arrived, that Saul's word ought to be fulfilled, Merab was given 
in wed-lock to Adriel, the Mecholatite. 



— 141 — 

Saul's younger daughter, Michal, loved David and the king made 
his servant tell him, that, in case he should slay one hundredPhilistines, 
he wouid receive Michal as his wife. David, with his men, managed to 
slay two hundred Philistines, after which the king gave him Michal 
according to his promise. 

Meanwhile David had jiot alone gained the Iriendship of Jonathan 
and the love of Michal, his wife, he was also liked very much by all 
that knew him ; all this combined made the king fear him and he was 
bent upon killing him. Although Jonathan tried to appease his father 
he succeeded but for a little while ; when David once was playing the 
king again tried to kill him with his lance, whereupon David fled into 
his house. 

Saul now ordered to surround the house, so that his men could 
siege upon David in the morning and kill him, but Michal contrived 
means to save her husband, who fled to Ramah, where he sought re- 
fuge in the house of the aged prophet Samuel, who went with him 
to Nayoth. 

When Saul learnt the whereabouts of David, he sent messengers to 
Nayoth to bring him back, but these were so influenced by the prophet- 
scholars, that they joined them ; other messengers were sent with the 
same result. 

Seeing his messengers not return Saul himself went to Kamah, but 
also he was taken in by the scholars, so much, that he is reported to have 
remained with them one day in a state of excitement, so that the people 
were asking : "Is Saul too anions: the prophets"? 



Chapter VII. 
JONATHAN'S FRIENDSHIP FOR DAVID. 

David did not remain very long with Samuel, but left Nayoth and 
met his friend Jonathan. It was just the day before the new-moon. 
David wished Jonathan to excuse him by his father for not being pre- 
sent at table, he should say that he, David, went to Bethlechem to 
take part in the sacrifices ofFerc d there. 

Before parting the two friends agreed npon a sign, by which Jona- 
than would let David know whether Saul was still bent on taking his 
life. David was to remain by the stone of Ezel ; here Jonathan would 



— 142 — 

come with his boy and shoot off three arrows and send the boy to find 
them. Should he say to the young man, the arrows are on this side of 
thee, then shall it be known, that Saul was well disposed towards Da- 
vid ; but should he say unto the young men ; the arrows are beyond 
thee, then shall it be known that Saul wished to do him evil and [he 
should look for safe-quaters. 

. On the new-moon day at table, Saul missed his musician David and 
upon making inquiry was told by his son Jonathan, that he had asked 
for permission to go home; he then plead for his friend, but the king 
became so excited and enraged, that he threw his spear towards his 
son, who left the table in haste. 

Jonathan knowing, that his father had now in all earnest resolved to 
have David killed, thought upon means, to save his friend. He went 
with his young man, to the place agreed the day previous, and being 
near the place of concealment of David, he shot off three arrows, then 
told his man to find them. When the man came near the place, where 
the arrows were, he called to him : "the arrow lieth beyond thee." 

As this was the sign that David was in danger, Jonathan took his 
arms, gave them to his young man and sent him home The young man 
gone, David came out of his hiding place and knowing, that the king 
had resolved to do him harm, he embraced his friend Jonathan and 
both wept. 

The two friends had to seperate and did so in tears and amid a deep 
sorrow. Jotathan said : "Go in peace ; what we have sworn, both of 
us in the name of the Lord saying : The Lord shall be between me 
and thee, and between my seed and thy seed for ever, (shall be kept"). 



Chapter VIII. 
DAVID'S FURTHER FLiaHT BEFORE SAUL. 

David now knew by his friend Jonathan, that, if Saul would capture 
him, he should undoubtetly be killed, he therefore sought for a secure 
place of concealment. 

He was without weapons and had not tasted any food for some time, 
when he came to Nod, where Achimelech, the priest was administering 
Here he pretended that the king had sent him on a secret mission, and 



— 143 — 

requested some bread and weapons. Nothing being on hand but the 
hallowed bread, five of them were given to David and also the sword 
of Groliath, which was hung up there. 

All these proceedings were witnessed by Doeg, an Edomite, the 
chief of the herdsmen of Saul, who just then happened to be at Nob. 

David, after being provided with provisions and a good weapon fled 
from there to Achish, the king of Grath ; but being recognized by the 
servants of the king and fearful, less they would deliver him up to 
Saul, he pretended to be insane and was left to depart from thence. 

From there David fled into the cave "Adullam", where his parents 
and brothers came to him also for safely. At the same time all those 
that were dissatisfied with Saul's government came to David, so that he 
found himself at the head of 400 men. 

Not wishing his father or mother to be eposed to the hardships and 
trials, which he saw in store for himself, David brought them to 
Mizbeh of Moab, requesting the king to let them reside there, saying : 
'•Let my father and my mother, I pray thee, go forth with you, until I 
can know what God will do for me." The king granted the request 
and David's parents remained with Moab. 

Now, although Samuel had retired from public life, it is not at all 
probable that he, who had anointed David, was paying no heed to the 
transaction of the government ; he no doubt had always an eye upon 
David and by his scholars was agitating the people in his favor. One 
of those, called the prophet Glad, came to David, advising him to 
leave his strong-hold and go to the possesions of Jehudah . This 
David heeded and accordingly he removed into the forest of Chereth 
in Jehudah. 

Saul must have had an idea, that David was spoken of as the future 
king of Israel, because he is reported to holding court in Gibah, where 
he reproached his servants for conspiring against him and siting with 
David ; stating, that even his son had made a covenant with the son of 
JessC; and none of all his men would inform against David. 

Here Doeg, the Edomite told the king what he had .seen in Nob, that 
Achimelech, the son of Achitub, the priest had given him the hallow^ 
ed bread and also the sword of Goliath. 

Achimelech was sent for, he came accompanied by his family and all 
the priests of Nob. Saul asked why he had assisted David, the 
priest defended himself saying, that he would not refuse anything to 



— 144 -^ 

the son-in-law of the king, who stood so high in honors ; of any 
thing to the contrary he know nothing. 

The king would not listen to this defence and ordered his men to 
slay the priest, but none of them would lay hands upon them. Then 
Saul turned towards Doeg, the Edomite and ordered him to obey the 
order, as given before, and Doeg fell upon the priests and massacred 
eighty-five of them ; Achimelech and all his friends and relatives, only 
one son of the priest, Ebyathar, escaped and fled to David, to whom 
he told all that had transpired. 

Now it was told to David, that the Phelistines were fighting against 
Ke'ilah and were plundering the threshing-floors ; whereupon he 
marched against the Philistines and smote them, thus saving the 
city. 

When Saul heard, that David was in the city he rejoiced and said ; 
"Grod hath delivered him. into my hands; for he is shut in, by enter- 
ing into a town, that hath gates and bars. 

Saul collected his army to besiege the city, but David with about 
six hundred men left and wandered into the wilderness of Ziph, where 
he abode in strongholds and upon the mountain. Hearing this Saul 
discontinued the siege and instituted a rigid search after David " but 
God delivered him not into his hand." 



Chapter IX. 



SAUL IN THE WILDERNESS OF ZIPH. DAVID'S 
GENEROSITY. DEATH OF SAMUEL. 

In the wilderness of Ziph the two friends, Jonathan and David, met 
again and renewed their friendship. Here Jonathan not alone showed, 
that he knew^ that David would be king, but was satisfied to be the 
first in the state after him : he also says, that Saul knew it. 

The Ziphites came to Saul to Gib'ah, informing the king, that 
David was abiding in their mountains and promising to assist the king 
in his capture. These were sent home with the blessing of Saul, who 
told them to remark well the lurking-places, where David usually hid 
and let him know the same, when he comes, "that I will search him 
out throughout all the thousands of Jehudah." 

Arriving in the wilderness of Ziph with his men, Saul learned, that 



— 145 — 

David had gone down the rock into the wilderness of Maon, he follow- 
ed and had nigh surrounded him and his men when a messenger ar- 
rived urging the king to return in haste, because the Philistines had 
fallen into the land. Hearing this, Saul, left Davia, to fight with the 
Philistines. The place therefore was called "Selabam-machaloketh " 
the rock of divisions. 

When Saul returned from pursuing the Philistines he selected three 
thousand men of Israel and followed David unto the strong-holds of 
Engedi upon the rock of the wild goats. 

David and his men hid in the lower end of a cave, when Saul alone 
entered the same cave to sit down. The men of David rejoiced at 
that, deeming it a good opportunity to make an end of their trials, by 
killing Saul, who now was at the mercy of them, but David would not 
listen to it, he would not lay his hands upon the anointed of the Lord ; 
but he went, and unperceived by Saul, cut off a piece of the ^oyal 
mantle. 

When Saul had left the cave to join his men, David came after him 
and holding the piece of the mantle, which he had cut off, in his hand 
bowing down respectfully, asked, why he thus pursueth him, who 
does not in the least feel evil disposed towards him and to prove this, 
the king's life was in his hand this day, but he would not dare to lay 
hands upon the anointed of the Lord. 

Hearing this, Saul's heart softened and he wept, saying : *'Thou 
art more righteous than I ; for thou hast done for me only what is 
good, whereas I have rewarded thee only with what is evil. And 
now, behold, I know that thou wilt surely become king, and that the 
kingdom of Israel will stand firmly in thy hand. And now swear 
unto me by the Lord, that thou wilt not cut off my seed after me, 
and thou wilt not destroy my name out of my fathers house." 

"And David swore unto Saul ; and Saul went to his house ; but 
David and his men went up into the strong-hold." 

At about this time Samuel died at Raraah and all Israel assembled 
to lament over and bury him in his sepulchre at Ramah. 



21' 



— 146 — 

Chapter X. 

NABAL AND ABIOAYIL. 

After the treaty agreed upon between Saul and David, the latter 
went with his men into the wildernese of Paran. David knew but 
two well, that the word of Saul would not be considered by him, as bind- 
ing the moment he evil spirit came over him again, and he therefore 
remained in his safe quarters even after the same was concluded. 

It is to be supposed, that in order to provide for his men, David 
guarded the flocks of the shepherds of the surrounding inhabitants 
fom all harm, by the enemy or wild beast and asked as a reward pro- 
vendre for himself and men. 

Now Nabal, a very rich man, in the possession of three thousand 
sheep and thousand goats, who carried on a business in Carmel was 
very penurious and bad, but his wife Abigayil, was just the con- 
trary of her husband. 

The herdsmen of Nabal received many favors at the hands of Davids 
men, and when he went to shear his sheep in Carmel, David sent some 
of h's men there with the salutation of peace, requesting him to give 
them some provisions, but Nabal not alone refused this request, but also 
made use of insulting la,nguage against D Lvid and his men. 

When that report was brought to David, he ordered his men to 
equip; with four-hundred of them he marched forth to chastise Nabal 
for his insulting language. 

Meanwhile Abigayil was told what had transpired, by one of the 
herdsmen, who stated at the same time, that they were well taken care 
by the men of David. She at once, apprehending the revenge of the 
abused men, ordered a goodly amount of provision to be loaded upon 
animals and sent them onward to the strong-hold of David, telling the 
drivers, that, when they meet with Davids men, they should state that 
she was coming behind. 

On the roadAbigayil met David and dismounting, she begged him to 
forgive her husband for his wrongs, admitting, that he acted badly and 
entreated him to accept the presents she had prepared. 

David gave the counter orders to please the fair Abigayil. and re- 
turned to his stronghold. When Abigayil came home she found her 
husband engaged in feasting and drinking, and in no mood to listen to 



— 147 - 

her adventure ; so she waited until the next day, when she told him of 
her doings. He was so astounded, that "his heart died within him, 
and he became as a stone." Ten days he suffered thus and then died. 
David, on hearing this and knowing that his wife Michal was given 
to Palti, son of Layish out of Grallim in wedlock, sent messengers to 
Abigayil to propose himself as her husband. She consented and soon 
after came to him and he took her as his wife. 



Chapter XI. 

DAVID IN THE CAMP OF SAUL. DAVID MOVES TO 
THE PHILISTINES. 

Saul soon forgot the generosity shown him by David, and when th« 
Ziphites informed him, that David was hiding on the hill of Chachi- 
lah, before the desert, he seleated three thousand men to captivate, 
him. 

David learning this, remained in the desert, but Saul put up his camp 
on the hill. In the night, when all were asleep, David and Abishai, 
son of Zeruyah came into the Israelitish camp and cautiously came 
up to the tent of the king. There he lay asleep and his watch around 
him, all asleep ; the spear of the king was stuck in the ground by 
his head. 

Abishai asked permission of David to use the spear of Saul and kill 
him, which David would not permit it, but ordered him to take the 
spear and the cruise of water that was standing there and with them 
to depart. 

The coming and going of David and Abishai was never noticed by 
any of Saul's men. When David had reached the top of a hill op 
posite the camp he called over to Abner, the captain of Saul, rebuking 
him for so grossly neglecting his office to sleep, instead of watching 
over the king. 

Sanl, awakened, heard the voice of David, who was speaking harsh 
with bis captain, and on being told, that again the king's life was in 
his hands in the midst of his men, to prove which he was shown the 
spear and cruise of water, which he had taken, he then said ; "I have 



— 148 ^ 

sinned ; return, my son David ; for I will not do thee harm any more, 
for the cause, that my life was precious in thy eyes this day ; behold, 
1 have acted foolishly and have erred exceedingly much." 

The spear and cruise were sent over by a man and Saul left for 
home. 

David having no confidence in the promises made by Saul and wish- 
ing to avoid the devastations of the territory of Israel, which was 
always done by the pursuit of him, now resolved to place himself and 
men beyond a possible reach of Saul, and therefore passed over to 
Achish, king of Grath, the Philistine. 

David and his six hundred men, with all their families, lived in Q-ad 
but having requested the king to assign unto him and followers some 
country-town to reside, Ziklag was given to him. By this movement 
on the part of David the policy of Saul was changed, he did no more 
search for him. 

David remained in Ziklag full one year and four months, he invaded 
in that time the Greshurites, the Gizrites and Amalekites ; and made 
always rich spoils, but Achish knew nothing of it and thought David 
to be a good servant to the Philistines. 



Chapter XII. 

ZIKLAG IS BURNT. DAVID'S REVENaE. DEATH OF 
SAUL AND JONATHAN. 

The Philistines now resolved to a war against Israel, and the 
various kings came to the place of gathering with their hundreds and 
thousands and finally Achish arrived with his men accompanied by 
David and his followers. 

The lords of the Philistines upon seeing David, held a council of 
war and resolved to advise Achish to let David depart to the place, he 
had assigned unto him, because they did not doubt, but that David 
would in the approaching battle either remain neutral or site with 
Israel. They said: "Is not this the man of whom they sang one 
to an other in the dances saying : Saul hath slain his thousands and 
David his ten thousands. 



- 14W — 

Achish, being in the minority, had to submit to the council and 
gave ordees to David to go to Ziklag, but before taking leave of him 
he yet testified, that he had not found any reason to believe that he 
was treacherously disposed against him. 

When at the end of Uiree days David and his men arrived in view 
of Ziklag, they were maddened with sorrow on seeing the city burnt 
and all what was left therein, their wives and children and all they 
had, taken and carried off. Also the wives of David Abigayil and 
Achinoam were taken captives. 

The people were ?o embittered against David, for leaving the city 
without guard, that they spoke of stoning him. With four hundred 
men, two hundred were too weary to follow their leader, David cros- 
sed the brook of Bessor in pursuit of the sneeking enemy. 

Soon, the pursuing party met an exhausted man, an Egyptian, whom 
they brought to David ; who gave him some refreshments, after which 
he was interrogated whether he knew something about the party, that 
burnt Ziklag and it was ascertained that he was servant to an Ama- . 
lekite, who was with the marauding band, who forsook him, when he 
became sick. 

David made the man show him the way to the camp of the Amale- 
kites. Arrived in view of it, he saw them spread all over the country 
eating, drinking and making merry on account of the rich spoil they 
had taken in the territory of Israel and Philistia 

Improving the opportunity David fell upon them with his men and 
smote them from the twilight of the eve until the setting of the sun 
on the next day so that only four hundred of the marauders escaped 
upon camels ; all the rest were slain and the spoil they had taken was 
re-captured. 

David returned now to Ziklag with his own wives and those of his 
men and all that had been taken. 

Meanwhile the war between the Philistines and the Israelites was 
in full force. Saul, feeling himself bereft of God and forsaken by the 
prophets, became discouraged and of depressed spirit, and although 
fighting valiantly on the side of his three sons he found himself, 
overwhelmed by the Philistines and when he saw Jonathan and 
his other two sons fall, the battle lost, and himself surrounded by 
the enemy, he requested his sword bearer, to kill him, but being not 
obeyed, he committed suicide by plunging in his own sword. 



— 150 — 

On the other day the Philistines went over the battle-field to collect 
the garments and valuables of the slain ; on finding Saul and his sons 
on mount Grilboa, they cut ofi" his heau, stripped him of his armor and 
sent all over Philistia to publish the news in the houses of their idols. 

The bodies of the slain king and his sons, the Philistines fastened to 
the walls of Beth-shan and his armor, they placed in the house of 
Ashtaroth. 

When the valiant men of Yabesh-gilead heard, what had been done 
with the remains of the king and his sons, they marched all the night 
until they reached Beth-shan ; they took down the bodies of Saal and 
his sons, brought them to Yabesh, there burnt them, buried the bones 
under a tamarisk-tree in Yabesh and mourned seven days. 



Chapter XIII. 

DAVID MOURNS FOR SAUL AND JONATHAN. 
2930 A. M. 1058. B. C. 

David had returned to Ziklag but three days, when a man came to 
him exhausted and with his garments torn, bringing the news of the 
lost battle and of the death of Saul and his sons. 

David, not crediting the messenger asked how he came to know all 
that and was answered : " I happened entirely by chance to be on 
mount Grilboa, when, behold therQ was Saul leaning upon his spear ; 
and lo the chariots and horsemen had overtaken him. And he turned 
around, and he saw me and called upon me. And I said, Here am I. 
And he said unto me, Who art thou ? And I answered him, An Ama. 
lekite am I. And he said unto me, Place thyself, I pray thee, by me, 
slay me ; for a mortal tremour hath seized on me, although my life 
is yet whole in me. So I placed myself by him and slew him, because 
I was sure he could not live after his fall ; and I took the crown that 
was upon his head, and the bracelet that was on his arm, and have 
brought them unto my lord hither." 

Upon hearing this sad tale David rent his garment and he and all 
his men fasted that same day and lamented over the loss of Saul and 
Jonathan and the men of Israel that were slain. 



— 151 — 

The messenger David ordered to be executed, because he had laid 
his hands upon the anointed of the Lord. 

And David spoke the following obituary over Saul and Jonathan : 
"0 beauty of Israeli upon the high places slain: how are the 
mighty fallen ! Tell it not in Gath, publish it not in the streets of 
Askelon, that the daughters of the Philistines may not be glad, that 
the daughters of the uncircumcised may not rejoice. mountain of 
Gilboa, no dew nor rain be upon you, nor fields of offerings ; for there 
the shield of the mighty was stained, the shield of Saul, as though it 
had not been anointed with oil. From the blood of the slain, from 
the fat of the mighty, the bow of Jonathan turned never back, and 
the sword of Saul never returned empty. Saul and Jonathan, the 
beloved and the dear in their lives, were even in their death not di- 
vided ; more than eagles were they swift, more than lions were they 
strong. daughters of Israel, weep for Saul, who clothed you in 
scarlet, with beautiful dresses, who put on ornaments of gold upon your 
apparel. How are the mighty fallen in the midst of the battle ! 
Jonathan, on the high places slain. I am. distressed for thee, my 
brother Jonathan ; very dear hast thou been unto me ; wonderful was 
thy love for me, passing the love of women. How are the mighty 
fallen, and lost the instruments of war " ! 



Chapter XIV. 

DAVID ELECTED KINa OVER JEHUDAH. WAR WITH 
ISBOSHETH AND HIS CAPTAIN ABNER. 

David now moved with his too wives Achinoam and Abigayil to 
Hebron. Here the men of Judah came and anointed him king over 
the house of Judah. 

David, being told, that the men of Yabesh-gilead have shown kind- 
ness to Saul and Jonathan and buried their remains, sent messengers 
to them saying: "Blessed be ye of the Lord, that ye have done this 
kindness unto your lord, unto Saul, and have buried him. And now 
may the Lord deal with you in kindness and truth ; and as for me also, 
I will requite you this good deed, because ye have done this thing. 



— 152 — 

And now let your hands be strengthened, and be ye valiant men : for 
your lord Saul is dead ; and also me have the house of Judah anointed 
as king over them." 

But Abnej-, the son of Ner, captain of Saul's army, took Ish-bosheth 
Saul's son, brought him to Mechanayim and proclaimed him king over 
Israel, when he was forty years old. 

The men of the two rival kings met at Gibeon and in a battle those 
of Ish-bosheth were slain ; but Asahel, brother of Joab, son of Zeru- 
yah, captain of Davids hosts, was slain in single combat by Abner, 
who was forced to retreat again to Mechanayim. 

Soon Ish-bosheth lost the services of Abner, who turned over to 
David, having had a quarrel with his lord, but David would not make 
an alliance with him, unless he brings unto him again his wife Michal, 
daughter of Saul. To this condition Abner agreed, but when the same 
was fulfilled and Abner just in the act of influencing all Israel to rally 
under the flags of David Joab assasinated Abn©r, for having killed his 
brother Abner in single combat. 

Abner was buried in Hebron and David sincereally mourned the loss 
of a valiant- man and a most useful ally, 



Chapter XV. 

ISH-BOSHETH DEAD ; DAVID KINO OVER ALL ISRAEL. 
2937 A. M. 1051 B. C 

Ish-bosheth reigned but two years, when he was assassinatedat noon- 
day, while asleep, by the sons of Rominon, the Beerothite, Rachab and 
Baanah, who took the head of the murdered man, bringing the same 
to David at Hebron, saying : that his enemy being dead now, he could 
reign over all Israel. 

David was very wroth at the men, gave orders for their execution 
and burird the head of Ish-bosheth at Hebron and mourned over him. 

Although the rival king was dead, David was not yet proclaimed 
king over all Israel ; his party gained strength day by day, but 
it took yet about five years before all Israel was united under one 
kin?:. 



— 153 — 

During the seven years and six months, that David was king over 
Judah at Hebron, there were born unto him : Amnon, Kilab, Absha- 
lom, Adoniyah, Shephatyah and Yithream, six sons. 

After the seven years, all the tribes of Israel assembled to David at 
Hebron and there made a covenant with and anointed him king over 
all Israel. — ^ 

Being now firmly established as king, David made war with the 
Jebusites, who dwelt in Jerusalem and conquered the stronghold of 
Zion, where he afterwards built his house and called the place: **The 
city of David." 

With Hiram, king of Tyre, David efi'ected a covenant. 
Hiram agreed to send to David cedar - trees ; carpenters and stone - 
masons to build the kings houses and to enlarge the city. 

The Lord was with David, he was successful in all his undertakings; 
his kingdom was firmly established upon the good will of all Israel. 
His family increased; more sons and daughters were born unto him. 

The Philistines on hearing that Israel again was united under one 
king, came forth to war with them. They spread in the valley of Re- 
phaim. David came to oppose them and smote the entire Philistine force 
and said : "The Lord had broken down my enemies before me, as a 
breach (is made by) water; wherefore he called the place Ba'al-Pe- 
razim." 

The idols which were left in the camp and captured by David's men, 
were burnt. But the Philistines reenforced came again in the valle}'^ of 
Rephaim and again David smote them, this time signally, because he 
drove them from Geba to Gezer, 



Chapter XVI. 

THE ARK IS BROUGHT TO JERUSALEM. NATHAN, THE 

PROPHET. WAR WITH THE ABORIGINES. 

DAVID'S KINDNESS TO MEPHIBOSHETH. 

David thought it now about time to give the ark of God a final res- 
ting place. In order to do this he assembled the chosen men of Israel, 

22* 



— 154 — 

thirty thousand, and with them he went to Ba'ale-yehudah to the 
house of Abinadab, where the ark was yet standing and conveyed it up- 
on a new wagon towards the city of David. Upon the way one of the 
guardsmen; Uzzah, son of Abinadab died accidently, after touching the 
ark and David called the place Perez - uzzah. 

This accident caused a stop on the road and the ark was placed into 
the house of Obed - edom the Gittite. But soon all necessary prepa- 
rations were concluded and three months after the death of I3zzah, the 
Ark was taken to the city of David, amid songs, dances, sacrifices and 
great rejoicings. 

David, disliked the idea, of living in a house, whereas the ark, the 
testimony of the covenant between Grod and Israel; should b§ located in 
a tent. To his views the national sanctuary should first be permanent- 
ly located in a goodly house, before he ought to have his palace. 

Communing these ideas to Nathan, the prophet, David was advised 
to withhold from building a house of Grod for locating the tabernacle or 
ark, because said he, in the name of God : "When thy days will be 
completed, and thou wilt sleep with thy fathers, then will I set up thy 
seed after thee, who shall proceed out of thy body, and I will establish 
his kingdom. He it is that shall build a house for my name, and I will 
establish the throne of his kingdom forever. I too will be to him as a 
father, and he shall indeed be tome as a son." 

Obeying this advise David desisted from his plans, went in, to the 
ark of God and prayed long and devoutedly for the kindness and love 
shown him and his house by a kind Providence. 

After the Philistines and the Moabites were made tributary to Isra- 
el, David opposed Hadadezer, king of Zobah, who wished to restore 
his power on the Euphrates, and slew him, capturing many chariots ; 
also the Syrians, who came to assist Hadad - ezer, were slain, made 
tributary to Israel and a garrison placed to Damascus. 

To'i, king of Chamoth, who was in a state of dependence to Hadad - 
ezer, when he heard of the victories achieved by David over his ene- 
my, sent his son Yoram to Dand bearing rich presents and congratulat- 
ing him on his successful feats. 

Also the South of the territory of Israel, Edom, was made tributa- 
ry. By these victories David acquired a great name, not alone as a 
warrior, but also as a king "who was just and right unto all his 
people." 



— 155 — 

The court of Jerusalem consisted of : "Joab, son of Zeruyah, captain 
of the army, Jehoshaphat, son of Achilud, recorder, Zadok, son of Achi- 
tub and Achimelech, son of Ebyathar, priests, Sarayah, scribe, Benaya- 
hu, son of Yehoyada was over both the Kerethites and the Pelethites 
and the sons of the kinsr who were officers of state." 

o 

In all his happy days Bavid never forgot the pledge given to Saul, 
that he would show kindness to his seed and when he heard of an old ser- 
vant of Saul, Ziba, that Jonathan had left a son, who was lamed by a 
fall, he took him to his court and restored unto him all the posessions 
of his father and grand - father. Mephibosheth, this was the son of 
eTonathan, henceforth dwelt in Jerusalem at the court and was there con- 
sidered as the son of the king. 

Soon thereafter a new war broke out, because David's ambassadors, 
whom he sent to the king of Amnion, to comfort him, because his fath- 
er died, were insulted and sent back. David collected his armies and 
slew Ammon and the Syrians, who came to assist the Ammo- 
nites. 



Chapter XVII. 
DAVID COMMITS A GREAT SIN. HE REPENTS. ^ 

David committed a great sin by managing it, so that Uriyah came to 
his death in a war, after which he married Bath-sheba the formers wife. 

This deed displeased all who heard it. Nathan, the prophet, came 
toDavid speaking thus : "Two men were once in one city, the one rich, 
the other poor. The rich man had flocks and herds in great abundance. 
But ihe poor man had nothing save one little ewe, which he had bought; 
and he nourished it, and it grew up with him and with his children to- 
gether ; of his bread it used to eat, and out of his cup it used to drink, 
and in his bosom it used to lie, and it was to him as a daughter. And 
there came a traveler unto the rich man ; and he felt compunctive to 
take from his own flock and from his own herds to dress for the way- 
farer that was come to him ; but he took the ewe of the poor man, and 
dressed it for the man that was come to him." 

On hearing this, David grew exceedingly angry and he said to Na- 
than : "As the Lord livcth, surely the man that had done this deserv- 



— 156 — 

eth to die ; and the ewe he shall pay fourfold, for punishment, that 
he hath done this thing, and because he had no compassion. " 

Hereupon Nathan turned to David, saying : "Thou art the 
Man!'^ David being forcibly struck with the magnitude of the crime, 
answered submissively : "I have sinned against the Lord !" 

The child born unto David by Bath - sheba became sick, and for se- 
ven days, as long as the sickness of the child lasted, David refused to 
be comforted; he would often lay prostrate on the ground, in silent devo- 
tion before the Lord, so that on the seventh day, when the child died, 
the servants were at a loss, how to let him know ; but hearing them 
whisper together, he made inquiry concerning the child and on being 
told of its death, "he rose up from the earth, and washed and anointed 
himself and changed his garments, and went into the house of the Eter- 
nal and prostrated himself ; and then he came to his own house, and 
asked that they should set food before him and he ate." 

The servants thought this a strange conduct of their lord and asked 
an explanation, upon which he made answer : "While the child was yet 
alive, I fasted and wept ; because I said^ who knoweth, but that the 
Lord will be gracious to me, that the child may live. But now he is 
dead, wherefore should I fast then ! can I restore him again ? "I am 

GOING TO HIM ; BUT HE WILL NOT RETURN TO ME.'' 

Another son was born unto David by Bath - sheba, whom he named 
Solomon ; the king gave him in charge of Nathan the prophet, whom 
he made his governor. Solomon "was named by Nathan "Yedidiyah 
beloved by God." 



Chapter XVIII. 
ABSHALOM'S CONSPIRACY AGAINST DAVID. 

Amnon, one of the numerous sons of David, grossly insulted Tha- 
mar, his step-sister, born to David by the mother of Abshalom. The 
king was exceedingly angry at it and Abshalom hated Amnon for the 
sake of his sister. 

For two years Abshalom did not speak to Amnon, but in no other 
way did he betray his hatred; but after the two years were past he kept 
a sheep - shearing upon his estate, to which all the sons of David were 



— 157 — 

invited and in attendance ; he caused Amnon to be assasinated by his 
servants and they fled to Talmai, king of Greshur, where he remained 
banished from court for three years. Through Joabs interference he was 
recalled after that time. 

Abshalom, being of preposessing appearance, was ambitous and thought 
upon means, to succeed hisHfather on the throne of Israel; to gain favor 
by the people, he went daily to the gates of the city, where the people 
came in, who had some dealings with the officers, judges etc. To them 
he would say, that they ask in vain for justice by the officers o f the 
king and intimating, that if he would be the ruler, things would be 
changed to the advantage of the people. 

By such cunning contrivances, Abshalom became very popular and 
he could count upon many, who were supporting his claim upon the 
throne of his father. 

When Abshalom saw that he was well supported and could enter up- 
on his plans, he asked leave of absence from his father to go to Hebron 
to fullfill a vow, which he had vowed when in Greshur. David, consent- 
ing, said : **Gro in peace." 

Abshalom went to Hebron, followed by two hundred invited guests, 
who did not know anything of the conspiracy. To the tribes he had 
secretly sent emissaries saying, : "When ye hear the sound of the cor- 
net, then shall ye say : Abshalom is become king at Hebron." 

When done sacrificing, the conspirator sent to Achithophel the Grilo- 
nite, one of the counsellors of David and the two united upon plans to 
overthrow the government and to place Abshalom on the throne. 

The popularity of Abshalom and Achithophel proved to be effective; 
the conspiracy increased in dimensions : " the people increased contin- 
ually with Abshalom. ' ' 

The news was brought to David, that : "the heart of the men of Is- 
rael is turned after Abshalom." Being desirous of avoiding bloodshed 
and the besieging of the city, David prepared for flight and with his 
servaats, some officers and six hundred men, that followed him from 
Gath, he left the city amid the lamentations of the inhabitants. 

Also the priests Zadok and Ebyather, with all the train of Levites 
bearing the ark of God, left the city, but David would not admit it and 
he sent the ark back to the city of David, saying : "If I shall find fa- 
vor in the eyes of the Lord, he will bring me back again, and show me 



— 158 — 

both, it and his dwelling. But if he should thus say, T have no de- 
light in thee : here am I, let him do to me as seemeth good in his 
eyes." 

An agreement was made between David and Zadok, that the ark 
should be carried back and the priests remain with it, but that 
Zadok's sons should bring him the news of all that transpired to the 
desert, where he would tarry. 

David and his train of followers ascended mount Olive weeping, with 
covered heads and barefoot. 

When David was told, that his own counselled Achithophel was with 
Abshalom he prayed : « 'I pray thee, turn into foolishness the counsel 
of Achithophel, Lord." 

When David had arrived on the top of the mountain and had made 
an end of worshipping the Lord, Chushai, the Arkite, came to meet him 
with his garments torn and earth upon his head, as a token of grief ; he 
would follow his king ; but David prevailed upon him to return to the 
city and show himself submissive and obedient unto Abshalom ; thus he 
would be better able to assist his king, by defeating the counsel of 
Achithophel ; for any help, David recommended him to Zadok, Ebya- 
ther and their sons. 

Chushai, David's friend, returned to the city in time to see Abshalom 
enter, and take possession of the palace of his father. 

David on going on, was met by Ziba, the keeper of Mephibosheth's 
house, who carried upon asses some refreshments for the king and his 
men. When asked, where his master was, he answered, that Mephibo- 
sheth was at Jerusalem, meditating upon, that : " to-day will the 
house of Israel restore unto me the kingdom of my father. ' ' 

Hearing this the king grew angry at Mephibosheth, to whom he had 
shown nothing but kindness and said : "Behold thine shall be all that 
partaineth unto Mephibosheth." And Ziba said : "I prostrate my- 
self; let me but find grace in thy eyes, my Lord, o king." 

When David came as far as Bachurim, Shim'i out of the family of 
Saul came forth cursing, the king and throwing stones at him. When 
the kings followers showed signs of punishing the cowardly act, David 
forbade it saying : "So let him curse ; because the Lord had said unto 
him: Curse David Behold, my son, who had come forth out of my own 
body, seeketh my life ; how much more this Benjamite ? let him alone 



— 159 — 

and let him curse, for the Lord had told it to him. Perhaps the Lord 
will look upon my affliction, and the Lord will require me good instead 
of his cursing this day." 

Weary and exhausted David and his men arrived in the wilderness, 
where they rested and refreshed themselves. 



Chapter XIX. 
ABSHALOM'S DEATH. 



Abshalom had come to the city withAchithophel, his counsellor; here 
he was met by Chushai, the Arkite, who greeted him with the words : 
"Long live the king ;" and was received by the conspirator as one of his 
counsellors. 

Theki gs advisers were called together to devise plans how to over- 
come David's party^ Achithophel was in favor of taking twelve thou- 
sand men, pursue David and smite his men, while they were yet weary 
and exhausted. 

This advise was good and would have proved fatal to David, but for 
the interference of Chushai, 

Achithopel's plan was agreeable to all, but when it came toChushai's 
turn to give his opinion, he openly disapproved the same, giving the fol- 
owing reasons: that David was a mighty man of war and all his follow- 
ers were well trained and fierce soldiers and would be prepared for all 
events; as for David himself he would be cunning enough not to remain 
amid the camps, but seek refuge in one of the strongholds or caves. 

His advise was to collect the whole israelitish forces and with them 
to smite David and his men in an" open battle, the result would be favor- 
able. 

Chushai's plan was adopted, whereupon Achithophel became so indig- 
nant at the short -sightetness of the new king and his advisers, that he 
left the court, went home, advised his house and committee suicide. 

Chushai sent word to Zadokto send one of his sons to David, stating 
all what he had done, advising him to at once cross the Jordan. This 
counsel was received and executed Before dawn of day, David and all 
his men had crossed the river. 



^ 160 — 

David came with his men to Machanayim, where he was furnished 
with provisions and the necessary utensils by Shobi, son of Nachash, 
Machir, son of Amuniel and Barzilla the Gril'adite. 

David now mustered his men, divided them into three divisions, 
commanded by Joab, Abishai and Ittai ; for Abshalom with his army 
also had crossed the Jordan and a battle was imminent, 

David was persuaded to remain inactive, abiding the result. When 
he took leave of his men, he commanded their resp. leaders in the hea- 
ring of all the people, saying: "Deal gently, for my sake, with the young 
man, with Abshalom." ' 

The ensuing battle was fierce and thousands fell, but finally Absha- 
lom's army was slain and he himself fled, riding upon a mule; and when 
coming under the thick boughs of a great oak, his luxurient growth of 
hair became entangled in the boughs and he thus was hanging, and the 
mule passed on. He was seen there by a n.an, who brought the news 
to Joab, who went there and with his armor-bearers killed the usurper 
threw his body into a pit and heaped stones upon him. 

As soon as Abshalom was dead, Joab gave the signal to restrain his 
men from pursuing the late enemy. 

When the news of the glorious victory over the usurper's army 
was brought to David, it was his first question: "Is the young man Ab- 
shalom safe ?" Hearing of his death, the king was greatly moved and la- 
mented : "0 my son Abshalom, my son, my son Abshalom ! who would 
grant, that I would have died in thy stead. Abshalom, my son, my 
son!" 

Thus the day of victory was changed in a day of lamentation and 
the people entered their «amp as though they were ashamed ; it was 
only on the interference of Joab, that the king did admit the army to 
pass before him. 

The men, that had supported Abshalom, returned to their tents after 
the death of their leader, and the conspiracy was ended. 



— 161 — 

Chapter XX. 

DAVID RETURNS TO JERUSALEM. 

The conspiracy broken, David made all preparations to return to Je- 
rusalem. ThroughZadok"and Ebyather, the priests, the news soon spread 
all over and the men of Judah and Israel came to meet their legitimate 
king at Gilgal. 

Amasa, the late captain of Abshaloms men, also came to David and 
was installed as captain in the place of Joab. Also Shim'i, who had 
cursed and thrown stones at him, came and prostrating himself, asked 
forgiveness, and pardon was granted to him. 

Also Mephibosheth came in a sad appearance, for he had mourned 
all the time David had gone. Being asked where he had remained all 
this time, he stated, that the keeper of his house, Zeba, had grossly deceiv- 
ed him; he had ordered his mules to be saddled to bring him to David, 
because he could not walk on account of his lameness, but the servant 
went off leaving him behind. 

David, as we have told, had given all the posessions of Mephibosheth 
to Zeba; he now restored his inheritance to him, leaving to the deceitful 
servant only a portion. 

Also Barzilla, a man of nigh eighty years, came to meet his king 
with the salutation of peace, and because David could not persuade him 
to remain with him at court, he took from that day Kiniham, Barzil- 
la's son, and of him he made an Officer of State. 

On the road, the men of Israel quarrelled with the men of Judah, 
because these had not waited for the men of Israel to lead the king back; 
high words passed between the two angry parties and a Benjamite na- 
med Sheba, placing himself at the head of the Israelites, seceded from 
Judah. 

The king, who meanwhile had returned to Jerusalem, sent Amassa to 
collect his faithful adherents within three days and march against the 
rebellious portion of the nation. But x\massa, not returning in the spe- 
cified time, the king commissioned Joab and Abishai to subdue Sheba 
aud his faction. 



23* 



- 162 — 

Joab and Abishai went out on their commission, and on meeting with 
Amassa, Joab killed him and went on in his pursuits. Sheba, who 
was soon forsaken by his followers, was killed, and thus the peace was 
restored. 



CHAPTER XXI. 

ADONIYAH'S CONSPIRACY. SOLOMON ANOINTED KING. 

After the death of Sheba every thing returned to the regular order 
and David lived several years in peace and contentment at Jerusalem ; 
but when he became old he had to realize one more severe trial. 

Adoniyah, a son of David by his wife Chaggith, exalted himself a- 
bove his brethern and allied with Joab, and Ebyather ; he claimed his 
right as successor to his father. 

The pretender ordered a feast to which he invited his brethern, his 
followers and many of the officers and servants of David, and there he 
proclaimed himself king of Israel. 

Now, Nathan, the prophet and Zadok the priest, being greatly in fa- 
vor of Solomon being the successor to David, did not join the party of 
Adoniyah, but remained at home; when now the latter had been pro- 
claimed as king, they went in to David, asking whether it was by his 
consent, that Adoniyah had been proclaimed king, and if so, why they, 
trustworthy servants of the king, were refused to be admitted into con- 
fidence . 

Now David had promised Bath-sheba, that her son Solomon should 
be king after him and being now advised of Adoniyah's doings, he or- 
dered his officers and servants to assemble, to lead his son Solomon 
npon a mule to the brook Gichon and there the priests should anoint 
him king of Israel, successor to his father David. 

The orders of the aged king were executed. Solomon was anointed 
king by order of his father, trumpets were blown and great shouts 
proclaimed that Solomon was the king of Israel. 

When Adoniyah and his invited guests heard this, they lost all cour- 
age, separated and went every one to his house. Adoniyah himself 
was greatly alarmed and sought refuge by the Altar, which he would 
not leave, until Solomon would swear to save his life ; but was told : 



— 163 — 

"If he will become a worthy man, there shall not a hair of his fall to 
the earth, but if any wrong shall be found on him, then shall he 
die." 

Adoniyah came in the presence of the new king, bowed down before 
him and wes sent to his house in peace. 



Chapter XXII. 



DAVID'S DEATH. HIS ADVISE TO SOLOMON 
5970. A. M. 1018. B. C. 

David was seventy years old, he had reigned'in Hebron over Judah 
seven years and in Jerusalem over all Israel thirty - three years ; he 
had abdicated in favor of his son Solomon and feeling, that his end 
was nigh, he gave to his successor his parting admonition. 

"I am going the way of all the earth ; but be thou strong, and be- 
come a man. And keep the charge of the Lord thy Grod, to walk in 
his ways, to keep his statutes, his commandments, his ordinances and 
his testimonies, as it is written in the law of Moses ; in order that thou 
mayest prosper in all that thou doest, and withersoever thou turnest 
thyself ; In order that the Lord may fulfill his word which he hath 
spoken concerning me, saying : If thy children take heed to their way 
to walk before me in truth, with all their heart and with all their soul 
there shall never fail thee, said he, a man on the throne of Israel." 

At the close of his remarks, David recomended Solomon to remember 
Joab, who has made himself guilty of assasinating Abner ana Amassa 
and to give him according to his merits ; also Shim'i who insulted 
him grossly, when he fled before Abshalom, but at the same time he 
should show kindness to the posterity of Baarzilai, who was so kind to 
him on that momentous occasion. 

David died and was buried by Solomon in the city of David. 

David left Solomon a powerful empire; the political position of the 
nation was perfected, the aborigines were subdued and even some 
neighboring powerful tribes were made tributary to the Israelites. 
Besides he had done much towards the glorification of the Lord; the 
aeligious service was exalted, he had written poems, psalms and songs 
and had arranged singers and musicians to execute the songs. 



— 164 — 

Solomon entered upon his royal functions aud executed tlie recom- 
mandations of his father. Joab, the assasinator of Abner and Amassa 
was killed and Benayohn, son of Yehoyada, was placed in his stead 
captain of the army. Also Adoniyah was executed, because he had 
evil designs against the king. Shim'i was told to build himself a house 
in Jerusalem and by penalty of death not to leave the town ; after 
three years two of Shim'is male-servants ran off and he pursued them 
beyond the city ; for this offence he was executed. Ebyathar, the 
priest, was banished, because he had sided with Adoniyah and Zadok 
took his place. As a place for his banishment Anathoth was appointed 



Chapter XXIII. 
SOLOMON'S DREAM. HIS WISDOM. 

Solomon walked in the ways of his father David. At one time he 
went to Grib'on to sacrifice unto the Lord. Here he dreamt one night, 
that Grod appeared to him saying: "Ask what I shall give thee. Upon 
this he made answer : "Now, Lord, my Grod, thou hast made thy 
servant king in the place of David, my father, and I am but a young 
lad ; I know not how to go out or come in. And thy servant is in the 
midst of thy people, which thou hast chosen, a great people, that 
cannot be numbered nor counted for multitude. Grive therefore thy 
servant an understanding heart, to judge thyfpeople, to discern between 
good and bad ; for who would (otherwise) be able to judge this, thy 
great people." Upon this supplication he received the following 
answer : "Because thou hast asked this thing, and hast not asked for 
thyself long life, and hast not asked for thyself riches, nor hast asked 
thy life of thy enemies ; but hast asked for thyself discernment to 
understand (how to give) judgement ; behold I have done according 
to thy word ; lo, I have given thee a wise and a discerning heart ; so 
that like unto thee there was none before thee, nor after thee shall ever 
arise like unto thee. And also what thou hast not asked have I given 
thee, both, riches and honors : so that like unto thee there shall not 
have been any one among the kings all thy days. And if thou wilt 
walk in my ways, to keep my statutes and my commandments, as thy 
father David did walk, then will I lengthen thy days." 

Solomon awoke in the morning, but this dream had made a deep 
impression upon his soul and he went to Jerusalem, where he entered 



— 165 — 

the sanctuary of the Lord, where he offered sacrifices and offerings 
and gave a feast to all his servants and friends. 

Not long thereafter his wisdom was called into requisition, by being 
called upon to render judgement in a very complicated and difficult affair 

Two women came before him with each a child, but one was dead, 
the other living. One x^f^hese women told the king, that both of 
them lived in one house, no stranger with them, that both had children, 
but in one night her companion suffocated her child by laying unconci- 
ously upon it, and when she saw her infant dead, she slyly changed it 
with the living one; now she claimed the living child as her own. The 
other women retorted, saying : that the living child was hers and the 
dead one belonged to her companion. 

No witness present to testify to the veracity of either, the complain- 
ant of the defendant, to render a judgement was a severe task to the 
young king; but he soon proved his discernment, the voice of nature 
must show him the true mother and he had only to devise means and 
ways how to arouse the sympathy of the true mother of the living 
child. 

Solomon, in accordance co thiswise calculation, gave the following de- 
cision : Not knowing, who of the two was the mother of the dead or of 
the living child, no witness present to testify in the matter, he ordered 
a sword to be procured and to cut the dead child in two, giving each 
one half and doing the same to the living child. 

One woman agreed to this judgement, but the other pleaded for the 
living child, rather than cutting it in two she would prefer the other 
woman to keep it ; here spoke a mother's love and a mother's compas- 
sion and the king said : "Give her the living child, and do not slay it; 
she is its mother." 

This decision confirmed Solomon a wise king and all Israel feared 
him "for they saw, that the wisdom of God was in him to exercise 
justice," 



— 166 — 
Chapter XXIV. 

SOLOMON'S GIIIEATNESS AND WISDOM. ALLIANCE 

WITH HIRAM. PREPARATIONS FOR BUILDINO 

THE TEMPLE. 

Solomon ruled over all the kingdoms, from the Euphrates, to the 
land of the Philistines and to the boundary of Egypt. Tribute was 
paid him by all and he received presents from many ; they all served 
him during his Life, Peace was not broken ; the political prosperity 
of Judah and Israel united, had reached its climax under him. 

Solomon is recorded as having spoken three thousand proverbs and 
composed one thousand and five songs ; he spoke equally well of the 
trees, from the Cedar-tree to the Hyssop, from the beast, the fowlb, 
the reptiles and fishes. From far-off" countries people came to hear 
him and to profit by his wise lessons. 

Also Hiram, king of Tyre, sent messengers to Solomon, congratulat- 
ing him upon the ascension of the throne of David, with whom he 
always lived in friendship. 

To these messengers Solomon proposed an alliance with Hiram. 
The Zidonians subjects of Hiram, were renowned for their skill in 
cutting timber. Solomon now proposed a treaty with Hiram on 
condition, that the Zidonians should could for him timber of cedar 
and fir, which he would use in building the temple of the Lord; he 
would pay them the required wages and in return would execute any 
provision proposed by Hiram. 

Hiram agreed to let his subjects cut the timber, to convey them by 
sea in floats to a place determined upon by Solomon,, in return he woul4 
receive the food for his household. 

The articles of this treaty were concluded and complied with, the 
Zidonians cut the timber and floated it to the place, assigned to 
them, and Solomon sent Hiram year by year twenty thousand kors of 
wheat and twenty kors of heaten oil. Thus the two kings made a 
covenant with each other and their friendship was never broken. 

When thus the supply of wood was procured, Solomon ordered to 
quarry heavy stones, to lay the foundation of the temple. The 
builders of Solomon and Hiram and the Griblites (inhabitants of Gebal, 
or Byblus, in the northern part of Phenicia) cut and prepared both, 



— 167 — 

wood and stone, for the erection of the temple, which David alrea-ly 
wished to build, but desisted from upon the advise of a prophet and 
left this task to Solomon, his successor upon ^he throne of Israel. 



Chapter XXV. 
THE BUILDINO OF THE TEMPLE. 2973 A. M. 1015. B. C. 

In the four hundred and eighteenth year after the exodus from 
Egypt, in the fourth year of Solomon's reign, in the second month, 
Zio, the foundation of the temple was laid and the work began. 

As the work progressed, no hammer, no ax nor any iron tool was 
heard, because the stones were prepared in the quarry and the same 
was the case with the timber. 

These are the dimensions of the temple as built and its arrange- 
ment : The main building was sixty yards long, twenty yards wide 
and thirty yards high. The inner walls were lined with cedar-wood 
and the floor was laid with fir. In front of the temple proper, in the 
east was a hall, twenty yards long (north to south) and ten yards 
broad (east to west). In front of the hall stood two gigantic pillars 
of copper, each twelve yards in circumference and eighteen yards 
high, with capitals thereon of five yards high of molten copper, both 
pillar and capitals were elaborately ornamentod with checker-work. 
The pillar on the south side he named Yachin and the one on the 
north, Baag. From the hall a folding door let into the holy, fourty 
yards long, twenty wide and thirty high. Here stood a golden altar, 
the altar of incense, ten golden chandeliers and ten golden tables, five 
of each on each side. The sanctum sanctorum or all-holy (debio) 
was separated from the holy by a wall, a curtain overhung the entrance. 
The all-holy was twenty yards long, wide and high. Here stood the 
ark of God, containing the two tables of stone, which Moses had 
deposited therein. The cover of the ark was ornamented with two 
Cherubines of oliaster-wood, overlaid with gold, each ten yards high. 
The wings of the Cherubines were each five yards wide, so that they 
touched each other and then spread to the walls. The floor of the 
holy and the holy of holies was overlaid with gold, and the walls 
covered with cedar- wood and gold, all of which was highly ornament- 
ed. The temple proper was surrounded by two great halls, the outer 



— 168^— 

was destined for the people, the inner for the priests. In the latter 
stood the great altar for sacrifices ; the molten sea, five yards high and 
thirty in circumfrence at the opening, resting upon twelve oxen of 
which thr^e were looking to the east, three to the west, three to the 
south and three to the north ; besides ten lavers of copper, used for 
cleaning the sacrifices and utensiles . The whole was again surrounded 
by porches and galleries. The windows had been so constructed as to 
be wide on the outside, but narrow on the inside. 

The building of the temple took seven years. The architect, that 
superintented the whole work, carpenters, masonry and ornamental, 
was Hiram, the son of a widow from the tribe of Naphtali. 

In the eleventh year of Solomon's reign the building was finished in 
all its parts and Solomon deposited therein all the vessels of gold and 
silver, which his father David had dedicated to the service of the 
Lord. 



Chapter XXVI, 
DEDICATION OF THE TEMPLE. 2980 A. M. 1008 B. C. 

When the work of building was completed, Solomon convoked the 
elders, the chiefs and officers and all the people to Jerusalem, to be 
present, when he was to convey the ark of God from the city of 
David, also called Zion, to its final resting place, into the temple, 
which he had erected to the glorification of the Lord. 

In the seventh month, on the feast of that month, Succoth, all 
Israel had congregated together at Jerusalem. In the presence of all 
the people, the priests conveyed the ark and the moveable sanctuary, 
from the place where it rested till now, and all the emblems, utensiles 
and carried it into the temple, and the priests deposited the ark into 
the holy of the holies, debio, under the wings of the Cherubines. 
During all this time the king and the people sacrificed a great multi- 
tude of sa«rifices unto the Lord. 

The ark, being placed in its proper place, the king Solomon stood 
before the altar and with outstretched hands he made the following 
supplication : 

*'0 Lord, the God of Israel, there is no God like thee, in the 



— 169 — 

heaven above, and on the earth beneath, thou, who keepest the cove- 
nant and the kindness for thy servants, that walk before thee with all 
their heart ; who hast kept for thy servant David, my father, what 
thou hadst promised him, and thou spokest with thy mouth , and hast 
fufilled it with thy hand, as it is this day. And now, Lord, the 
Grod of Israel, keep forjt^y servant David, my father, what thou hast 
concerning him, saying : There shall never fail thee a man in my 
sight, who sitteth on the throne of Israel ; if thy children but take 
heed to their way to walk before me, as thou hast walked before me. 
And now, God of Israel, I pray thee, let thy word be verified, 
which thou hast spoken unto thy servant, my father. For in truth 
will God then dwell on the earth? behold, the heavens and the hea- 
vens of heavens cannot contain thee ; how much less then this house, 
that I have built! Yet wilt thou turn thy regard unto the prayer of 
thy servant, and to his supplication, Lord, my God, to listen unto 
the entreaty and unto the prayer, which thy servant prayeth before 
thee this day. That thy eyes may be open toward this house night and 
day, toward the place, of which thou hast said : my name shall be 
there, that thou mayest listen unto the prayer, which thy servant shall 
pray at this place. And listen thou to the supplication of thy servant 
and of thy people Israel, which they will pray at this place, and oh, 
do thou hear in heaven thy dwelling place ; and hear, and forgive. 
What prayer and supplication soever be made by any man of all thy 
people Israel, when they shall be conscious every man of the plague of 
his own heart, and he then spread forth his hands toward this house : 
Then do thou hear in heaven, the place of thy dwelling, and forgive, 
and act, and give to every man in accordance with "all his ways, as 
thou mayect know his heart ; for thou, thyself alone, knowest the 
heart of all the children of men. In order, that they may fear thee all 
the days, that they live on the face of the land, which thou hast 
given unto our fathers. But also to the stranger, who is not of thy 
people Israel, but cometh out of a far-oflf country for the sake of thy 
name ; for they will hear of thy great name, and of thy strong hand^ 
and of thy outstretched arm ; when he will come and pray at this 
house : Mayest thou listen in heaven the place of thy dwelling to all 
that the stranger will call on thee for, in order that all the nations of 



24* 



— ItO — 

the earth may know thy name, to fear thee, as do thy people Israel, 
and that they may understand, that this house, which I have built^ is 
called by thy name-" 

When Solomon had made an end of this prayer and supplication, he 
arose and blessed all the congregation of Israel, saying : "Blessed be 
the Lord, who hath given rest unto his people Israel, in accordance 
with all, that he had spoken ; so that there hath not failed one word 
of all his good promise, which he spoke by the hand of Moses, his 
servant. The Lord, our Grod, be with us, as he was with our fathers ; 
oh, may he not leave us, nor forsake us ; that he may incline our heart 
unto him, to walk in all his ways, and to keep his commandments, and 
his statutes and his ordinances, which he commanded our fathers. 
And may these my words, wherewith I have made supplication before 
the Lord, be nigh unto the Lord, our God, day and night, that he 
may maintain the cause of his servants and the cause of his people 
Israel in their daily requirements. In order, that all the nations of 
the earth may know, that the Lord is the true Grod, and none else. 
Let your heart therefore be entire with the Lord, our God, to walk in 
his statutes, and to keep his commandments, as at this day." 

With this blessing, the supplication and the sacrifices as offered, the 
temple was dedicated to the service of the Lord. For seven days 
the festivities lasted, then followed the seven days of the feast of 
(Sukkoth), on the eight day the people were dismissed and they went 
home, rejoicing and happy over all the good things, which God had 
done to David and Solomon and by them to the people of Israel. 



Chapter XXVII. 



THE QUEEN OF SHEBA VISITS THE KING. 
SOLOMON-S KICHES. 

Solomon had not alone completed the temple, but also houses for his 
own use in the city and in the forest ; to all of them Hiram, king of 
Tyre, had supplied him with the requisite timber and gold, as much 
he desired ; in return Solomon gave to Hiram twenty cities in Galilee. 

Solomon also built a ship in Ezyon-geber, which is near Eloth, on 
the shore of the Red sea, in the land of Edom. ]Ie manned it with 



— 171 — 

seamen of Hiram's domains, and partly by his men. With this ship 
they sailed to Ophir and returned having a full cargo of gold. 

The queen of Sheba (a domain of Arabia) had heard so much of 
the wisdom of Solomon, and the magnitude and splendor of his court^ 
that she came to Jerusalem, with a great train of followers, and with 
rich psesents, to see and-eonverse with the king, whether the report 
-was not a false one. 

Solomon received his queen visitor with royal splendor, and enter- 
tained her with royal hospitality. After she had seen the order at 
court and the perfection of all arrangements, and when she had con- 
versed with Solomon and knew by personal observation that he was as 
wise, as report stated, then she said: "Happy are thy men, happy 
are these thy servants, who stand before thee continually, who hear thy 
wisdom. Blessed be the Lord thy Grod, who hath had delight in thee, 
to place thee on the throne of Israel ; because the Lord loveth Israel 
forever, therefore hath he made thee king, to do justice and righteous- 
ness." 

Solomon received her presents and gave her some in return, after 
which she left. 

Gold was so plentifully in Solomon's time, that he had made two 
hundred shields of solid gold, and three hundred smaller ones also of 
solid gold, all of them were hung up in his palace ; he also made a 
throne overlaid with gold, which latter must have been a work of won- 
derful skill. This throne stood upon six steps, on each step stood a 
lion, thus twelve lions on both sides of the steps leading to the throne 
proper. An artificial work like this has not been seen tofore. 

The riches of Solomon must have been immense, because record says 
that in his days silver had no value, because of the plentitude of gold. 



Chapter XXVIII. 
SOLOMON'S SIN. HIS ENEMIES. HIS DEATH. 

Solomon intermarried with those nations of whom Moses had made 
mention, that Israel should nat do so, because they would lead them 
astray from God. Beside^ the daughter of Pharaoh, of Egypt, he had 
wives of those nations. 



— 172 — 

When now in old age these foreign wives brought him to grant the 
introduction of their idol-worship; so it came ta pass that the Ashter- 
oth, the divinity of the Zidonians and Milcom the abomination of the 
Ammonites 'were worshipped, not secretly by his wives, but in his own 
presence. 

Solomon even built a high place for Kemosh, the abomination of 
Moab, on the mount before Jerusalem, and for Moloch, the abomina- 
tion of the children of Ammon. He not alone allowed his strange 
wives to worship their idols, but he faciliated their designs and desig- 
nated the places, where it could take place. 

When the news spread abroad that the great and wise Solomon was 
under the influence of his wives, one nation after another revolted 
against him ; firstly it was the Edomite Hadad who troubled him in 
the south, and then Rezon became his adversary in the north. 

Besides these enemies, Solomon had made himself one, by far more 
dangerous than they — the prophets, who saw behind the king the inte- 
rest of the nation. These men, inspired with the great destiny of the 
nation, that by them the monotheistic idea should be spread, would 
rather give up and forsake the king, than giving up the idea. These 
men Solomon had made his adversaries, by forsaking the Lord and ad- 
mitting idolarity in his Land. 

One of these prophets, Achiyah, the Shilonite, on meeting with Je- 
robe'am, the son of Nebat, an Ephratite, a mighty man and a man of 
renown, promised to him, that he should become king over the tribes 
of Israel, because of the unworthiness of Solomon who permitted ido- 
latry. 

Jerobeam now openly revolted against Solomon, probably only in 
so much, as he protested against the idol-worship, and the king sought 
to kill him; but he fled to Egypt to the king Shisbak, where he re- 
mained until the death of Solomon. 

After Solomon had reigned over Israel forty years, he died and was 
buried in the city of his father David. His son Rehobo'am was 
destined to succeed him upon the throne of Israel. 



End of Part I. Period IV, 



Period iv 

PART II. 



From the coronation of Rohoboam 



TO THE DESTRUCTION OF THE TEMPLE. 



Comprising the books of: Kings I., Kings II., Amos, Joel, 

Hosea, Isaiah, Michah, Nachum, Zephaniah, Habaknk 

Jeremias, and Ezekiel. 



From 3010 A. M. 978 B. C. 
To 3402 A. M. 586 B. C. 



A PERIOD OF 392 YEARS 



I. 

CORONATION OF ROHOBOA'M. TEN TRIBES SECEDE 
3010 A.M. 978 B. C. 

Rehobo'am destined by his father Solomon to succeed him upon the 
throne of Israel, went to Schechem, where all Israel came together to 
confirm his claims on the throne. Also Jerobe'am, who in Egypt had 
heard of the death of Solomon, came back and was present at the as- 
semblage in Schechem. 

The Israelites, before confirming Rohobo^am as king, waited upon him 
and said : "Thy father made our yoke hard ; but do thou now make 
lighter the hard service of thy father, and his heavy yoke, which he 
put upon us, and we will serve thee." To this Rohobo'am declined to 
answer right away, but requested the people to call again in three days 
to hear his decision. 

The king now took advice with the old counselors, who had served 
his father, and they advised him to promise the people to do according 
their request and easen the burden and lighten the yoke. From this 
counsel the king turned towards the young men, that had grown up with 
him and consulted them. The result of this consultation was that they 
advised him to make the following answer to the request of the people: 
"My little finger is thicker than my fathers loins, and now, if my father 
hath burdened you with a heavy yoke, I will even add to your yoke ; 
if my father hath chastised you with whips, then will I chastise you 
with scorpion-thorns." 

On the third day, when the people came to hear the answer of the 
king and were thus received, because the king had adopted the advise 
of the young instead of the wholesome counsel of the old, they dis- 
solved in open rebellion, saying: "What portion have we in David ; 
nor have we an inheritance in the son of Jesse; to your tents Israel: 
now see to thy own house, David !" 

25* 



— 176 — 

Rohoboam, on seeing, how matters turned to his great disadvantage, 
sent Adoram, who was over the tribute, to recall the seceding party, 
probably to retract his rash and foolish answer; but all Israel "stoned 
him with stones, that he died," Seeing this, the king in haste, mount- 
ed his chariot and fled to Jerusalem. 

Only two tribes remained faithful to Rohoboam: the house of Judah 
and the house of Benjamin, and henceforth this lineage will be called 
the kingdom of Judah. The remaining ten tribes assembled and chose 
Jerobo'am king, which thence forward formed the kingdom of Israel. 

Arrived at home, Rohoboam gathered his forces with the avowed in- 
tention, to force the seceding tribes into subjugation under his scepter, 
but a prophet, Shemayah, opposed this design in the name of Grod and 
the war-preparations were discontinued and every one went home to his 
tent. 

Thus the nation separated, greatly to the detriment of the mission 
assigned to it, into two kingdoms, that of Judah and that of Israel. 



n. 

JEROBO'AM INTRODUCES IDOL WORSHIP. 

Jerobo'am, the first king of Israel, chose Shechem as his capital 
and fortified it, he also made Penuel a fortified city. 

But now the newly coronated king of Israel calculated thus : The 
national sanctuary, the Temple, being in Jerusalem and when the 
people of Israel go there, as they are want to do, to sacrifice before 
the Lord, they might be influenced and urged to unite again with the 
kingdom of Judah and then his life would be in danger. To avoid 
such a possibility, the king, after taking counsel, had two golden 
calves made, of which he placed one at Beth-El and one at Dan; these 
idols he introduced to the people, saying: "You have been long enough 
going up to Jerusalem ; behold, here are thy gods, Israel, which 
have brought thee up out of the land of Egypt." 

At the same time he made a house of the high-places and ordained 
priests, to minister before the calves and in the high-places, out of all 
classes of the people. 

In order, that the people should not miss their feast, he designed, 



— Ill — 

that on the fifteenth day of the ei,2;hth month, the mosaical feast of 
booths, the same should be held in honor to the idols as introduced, 
and on that day he himself mounted the altar at Beth-F]l and at Dan 
and oiFered sacrifices. Thus Jeroboam officially introduced idol worship 
and led the people astray from the mosaical institutions. 

On one of these feasts, when the king- had offered before the golden 
calf at Beth-el, a prophet^ from Judah came and boldly rebuked the 
king for his sinful desii^ns, predicting at the same time, that a time 
would come, when upon this very altar the false priests, that were admi- 
nistering here, should be slain thereon and human bones be burned 
on it. 

The king, being thus boldly rebuked in the presence of all the people, 
gave orders to have the prophet arrested, but no one was there to exe- 
cute the word — they all dreaded these inspired men, who, without 
fear, and with holy zeal opposed every wrong and every deed, that led 
the people off from the worship of the God of Israel. 

Jeroboam, seeing himself isolated, wished to make his peace with 
the man of Grod and invited him to partake some food, but was refused 
in these words : "If thou wert to give me the half of thy house, 1 
would not go in with thee^ neither would I eat bread, nor drink water 
in this place.*' 

Returning homeward by an other road, the prophet was lured into a 
house at Beth-El, by an old man, who pretented to be also a prophet, 
and who claimed to have received a message to feed his colleage. By 
following the old man, the prophet violated the orders, with whom he 
was intrusted and the punishment soon overtook him. When on his 
way towards Judah he was killed by a lion ; his remains were found 
and conveyed into the house of the old man, who interred them at 
Beth-El. ^ < 

At the same time Abiyah, the son of the king, fell sick and the latter 
ordered his wife to disguise and with rich presents to go to Shiloh, to 
the prophet Achiyahu, "who spoke of me, that I should become king 
over Israel ; he will tell thee, what is to become of the lad." 

The wife of Jeroboam arrived at Shiloh in disguise and went to see 
the old prophet Acliiyahu, whose eyes were so dim of old age, that 
he could no more see. But he knew already, that she was coming and 
greeted her thus: "Come in, thou wife of Jeroboam; why is this, that 
thou feignest to be another ? but I am sent to thee with a hard 



— Its — 

The prophet then charged her with the following message to Jero- 
boam : "Thus hath said the Lord, the Grod of Israel : For as much 
as I exalted thee from the midst of the people, and made thee prince 
over my people Israel ; and I rent the kingdom away from the house 
of David arid gave it unto thee ; whereas thou hast not been like my 
servant David, who kept my commandments, and who followed after 
me with all his heart, to do only, what is right in my eyes ; thou hast 
done more evil than all that were before thee ; and thou art gone and 
hast made unto thyself other gods, and molten images, to provoke me 
to anger, and me hast thou cast behind thy back : Therefore, behold 
will I bring evil upon the house of Jeroboam, and will cut off from 
Jeroboam every male, also the guarded and fortified in Israel Him 
that dieth of Jeroboam in the city shall the dogs eat ; and him that 
dieth in the field shall the fowls of the heavens eat, for the Lord had 
spoken it. But thou, arise now, go to thy own house ; when thy feet 
enter into the city, the child shall die. And all Israel shall mourn for 
him and bury him ; for this one alone shall come of Jeroboam's family 
to the grave, because there hath been found in him some good thing 
toward the Lord, the God of Israel in the house of Jeroboam." 

The wife of Jeroboam went home and when she came to 
Therza and entered her house, the child died ; and the lad was buried 
and mourned for by all Israel. 

Jeroboam had reigned over Israel twenty-two years when he died; 
his son Nadab succeeding him on the throne. 



III. 



ROHOBOAM, ABIYAM, ASSA AND JEHOSHAPHAT 

KINGS OF JUDAH. FROM 3010—3094 A. M. 

9^8—894 B. C. 

Kohoboam, king of Judah, was iburty-one years old, when he be- 
came king and seventeen years he reigned in Jerusalem over the house 
of Judah and the tribe of Benjamin. 

During his reign the people introduced high - places, standing 
images and groves on every high hill and under every green tree. 

In the fifth year of Rohoboam's reign, the king of Egypt, Shishak, 



~ 179 — 

came to Jerusalem and took the treasures out of the temple and the 
king's palace and also the golden shields, that Solomon had made. 

Rohoboam died and his son Abiyam became king in his place ; he 
reigned but three years and followed in the footsteps of his father, idol 
worship was continued during his time. He died and Assa, his son, 
succeeded him. 

Assa reigned iu Jeausalem fourty-one years. His government is 
noted for reformations introduced. He cleared his domains from 
idol worships, which his father had left to exist, and brought of the 
treasures, which his father had collected in the temple of the Lord. 

His contemporary on the throne of Israel was Basha. When 
the latter came forth, to make war with the king of Judah, Assa 
sent messengers to Ben-hadad, king of Syria, residing at Damas- 
cus, proposing an alliance in defence against the king of Israel. 

The alliance between the king of Judah and that of Syria was 
effected and in the forthcoming war with Israel, Basha was compelled 
to desist. The fortifications of Ramah, which were build by Basha, 
were destroyed by Assa and with the stones and the timbers thereof 
he fortified Gebah of Benjamin and Mipah. 

Assa died and was succeeded by his son Jehoshaphat, who was thirty- 
five years old, when he became king and reigned twenty-five years. 
He followed the policy of his father Assa ; from the idol worship he 
only left the high places, where the people sacrificed. 

He lived in peace with his contemporary, the king of Israel, Achab, 
because his son and successor, Joram, had married Alb alia, daughter 
of Achab. 



IV. 

NADAB, BASHA, ELAH, ZIMRI, OMRI AND 

HIS SON ACHAB, KINGS OVER ISRAEL. 
FROM 3032 A. M. 956 B. C— 3093 A. M. S95. B. C. 

Nadab, the son of Jeroboam, became king in Israel in the second 
year of Assa's reign in Judah and ruled but two years, he adopted his 
father's policy in regard to idolatry. Basha, tho son of Achiyah 
from the tribe of Issachar, conspired against Nadab and when the 



— -180 — 

latter was besieging G-ibethon of the Philistines, Basha smote him and 
reigned in his stead; he inaugurated his reign by executing every living 
soul, that belonged to the house of Jeroboam. 

But whqn Basha walked in the ways of his predecessors on the 
throne of Israel, practiced idol worship and did not use his influence 
to restore the worship of the God of Israel, Jehu, the son of Cha- 
nani, a prophet came to the king and said : "For as much as I lifted 
thee up out of the dust, and set thee as prince over my people Israel, 
and thou hast walked in the ways of Jeroboam, and hast induced my 
people Israel to sin, to provoke me to anger with their sins ; behold, I 
will sweep out after Basha, and after his house ; and I will render thy 
house like the house of Jeroboam, the son of Nebat. 

Basha had reigned over Israel twenty, four years, when he died and 
his son Blah succeeded him in the twenty-sixth year of Assa, king of 
Judah. 

Elah resided in Thirza and reigned but two years. One of his 
offi^ers Zimri conspired against and killed him. Zimri then usurped 
the throne of Israel and exterminated all the house of Basha. 

Zimri occupied, the throne only seven days. At the time of his 
conspiracy against Elah, the people were at Gibethon of the Philis- 
tines, besieging it and when they heard, what had transpired at Thirza 
they prouuoted Omri, the captain of the army, to be their king. 

Omri at once left Gibbethon with his army and marched to Thirza, 
Zimri, seeing, that the city was taken by force, went into the kings 
palace, fired it and thus perished in the flames, 

Not all the people of Israel did adhere to Omri, one portion had 
promoted Thibni, the son of Ginath to be king, but Omri and his 
party prevailed against Thibni and his men, and when the latter had 
died, Omri was acknowledged king over all Israel. 

Omri bought a mountain, called Samaria of Shemer, and built a 
city thereon, which he called in honor of its former owner Samaria ; 
here he made his residence. Six years he reigned in Thirza and six 
in Samaria ; he then died, having lived and worked in the same man- 
ner as his predecessors on the throne of Israel. His son, Achab, 
succeeded him. 



— 181 — 

V. 

ACHAB. ELIJAH^ THE PROPHET. 

All the kings of Israel, more or less, have adhered to the schism as 
introduced by J orobo am^^^The golden calves were still the places as- 
signed for worship for the people of Israel, thus the mosaical institu- 
tions were disregarded and neglected, but not utterly exterminated. 

The prophets were always agitating the people and openly and 
secretly opposed the king, who led them astray, and we have all 
reasons to believe, that in all the changes in the dynasty of the kings 
of Israel, the prophets were powerful agents. 

But when Omri removed the capitol from Thirza, an open city, easy 
to be besieged, to Shomron or Samaria, a well fortified town on a 
mountain, the aspect for the prophets, to gain their design, became 
more gloomy. The king in his well guarded fort could now oppose the 
prophets. 

When Achab had succeeded his father, he offically renounced the 
mosaical institutions. Influenced by his wife Izebel, daughter of Eth- 
baal, the king of the Zidonians, the king erected a house for the idol 
Ba'al in Shomron, made groves for the Astarde, ordaining a host of 
priests to guard these idol sanctuaries and he himself went to worship 
there. 

Izebel, not satisfied with her success in converting the king to become 
a pagan himself, she induced him to use all his eff'orts to convert 
Israel into a pagan and despotic kingdom. All the prophets were 
prescribed, many of them killed. But Achab and Izebel did not suc- 
ceed in annihilting that party, which influenced and agitated by the 
prophets, were opposing such illegality and despotism. Even on the 
court of Achab was a devout servant of the God of Israel, Obadiah, 
who saved hundred of the prescribed prophets, hiding them fifty by 
fifty in a cave and providing for them. 

So matters stood, when Elijah, the Tishbite rose to eminence 
among the prophets of the Lord ; he was a man of the rural districts 
of Gilead ; more than this is not known of him, no one knows, whence 
he came, nor where he went. He was the most powerful oponent 

26* 



— 182 — 

Achab and Izebel had ; he went hither and thither and wherever he 
had an opportunity, he agitated the people and incensed them against 
their pagan king Achab and his queen Izebel. Many were the exer- 
tions of the king to lay hands upon the prophet, but he was always 
foiled in his designs. 

When during a period of sterility, which lasted two years, Elijah 
traversed the country in his mission to agitate the people, he was 
thought to be at the brook Kerith, where he had remained as long as 
he could obtain water and food thereabouts, he was at Zeraphath, 
which belonged to Zidon, where he supported a widow and her son for 
a while and before leaving, had saved the child from an early death. 

Wherever he came, the stranger was honored and he used his influ- 
ence in favor of his opposition against the paganizing endeavers of 
Achab and Izebel. This period of sterility he said, was a punishment 
of the Lord, the Grod of Israel, for the idol worship as practiced by 
the king and queen and introduced into Israel. 

The people, who were suffering by the famine, caused by the steri- 
lity, thus were directed to look for the prime cause of their sufferings 
and hardships and to behold them in the person of the pagan couple, 
that occupied the throne of Israel. 

When in the third year of the sterility, famine was very griveous, 
even in Samaria, Achab and the superintendent of his house, Obadiah, 
went through the country in two different roads, to see if no water 
could be found somewhere, so that not all the animals would die. 

Just then Elijah found himself sufficiently supported by the people, 
and on meeting Obadiah, he directed him to report to Achab, that he 
was there to speak the king . The pious Obadiah was very much 
terrified on receiving such a message, because he knew, that Achab and 
Izebel were for years wishing for nothing, but to be able to lay hands 
upon the agitator of Israel ; but when Elijah had assured him, that 
he was safe from the rage of the king, he went and passed the word 
to Achab. 

Achab came to the place and his first words, on meeting Elijah 
were : "Art thou he, that troubleth Israel !" Upon which the prophet 
promptly answered : "I have not troubled Israel ; but thou and thy 
father's house, through your forsaking the commandments of the Lord 
and because thou hast followed the Ba^alim.^^ 



— 18S — 

Elijah then prevailed upon Achab to call a convention of Israel 
upon the mount Carmel, and not to forget the pries^ts of the Baal, "who 
eat at the table of Izebel." 



^ VI. 

ELIJAH ON MOUNT CARMEL. 

The convention was called by Achab. Among the Israelites probab- 
ly the greatest number were devotees of Elijah and his cause, they 
were represented by the prophet, the rest were represented by four 
hundred and fifty priests of the Baal. 

Here, in the presence of the people, the priests and the king, the 
prophet opened the convention with these words : "How long halt ye 
between the two opinions ? if the Lord be God, follow him ; and if 
Ba'al— follow him." 

To settle this question between the service of the true God and idol 
worship, Elijah proposed the reprci^entatives of the two parties the four 
hundred and fifty men of Baal and he, ' to slay a bullock as sacrifice, 
they in honor of Baal, he in honor of the God of Israel and that the 
God, which answeres by fire (inspiring the heart and soul of the present 
multitude with love toward his service) shall be the true God. 

The beast was given to the priest of Baal and, because they were in 
the majority, Elijah gave them the first chance. They slew their 
animal, placed it upon the altar, dedicated to the idol Baal and began 
their service ; when at noon time the idol had not yet made an impres- 
sion upon the assemblage, Elijah mocked them, saying: "Call with a 
loud voice, for he is a god ; either he is holding council, or he is busy 
in some pursuit, or he is on a journey, or peradventure he sleepeth and 
may thus awaken." 

The priests of Baal, being excited and roused to the highest point of 
fanaticism by the mocking and scofiing of Elijah, went on in their 
service and cut themselves with knives and spears, according to their 
custom, until the blood rushed forth, but all to no purpose, Baal re- 
mained silent, the assemblage was unmoved. 

Towards evening — the people had ample time to reflect upon the 
diff"erences between the simple worship of God and the heinous service 



— 184 — 

of the idol— Elijah told the priests to desist and he built an altar 
of twelve stones, by it indicating the unity of the twelve tribes in the 
worship of Grod ; the beast was slain and placed upon that altar dedi- 
cated to the Lord God and to the cause of all Israel. All this done 
he prayed in powerful simple words, saying: "0 Lord, Grod of Abraham 
of Isaac and Jacob, this day let it be known, that thou art God in 
Israel, and that I am thy servant, and that at thy word I have done 
all these things. Answer me, Lord, answer me and let all this 
people know, that thou, Lord, art the true God, and thou wilt then 
have turned their hearts back again." 

These words and the cool and deliberate manner, with which Elijah 
went to work on this momenteous occasion, had the desired effect, a fire 
came down from heaven, the adhesion to the faith of Israel was at 
once and powerfully re-awakened, all the people fell upon their faces 
and said : "The Lord — he is God ! The Lord — he is God !" 

Achab saw, that his policy was not supported, his power was broken 
and he had to silently witness the execution of the four hundred and 
fifty priests of Baal, who were slain then and there by the agitated 
assemblage on the command of Elijah. 

By some indications Elijah saw, that , soon the country would have 
the long expected and needed rain, so he advised Achab to go home 
and he himself went with him as far as the entrance to Yizreel ; un- 
doubtedly to protect the king, should the agitated people show signs 
of insulting him. 

Mortified and grieved Achab came to his home and here he related, 
all. that Elijah had accomplished, to Izebel, that Israel had disclaimed 
his policy and that the priests of Baal were slain. 

Foiled in her design to make Israel a pagan kingdom, she sent 
word to Eliyah saying : "So may the gods do to me and may 
they thus continue, if about this time fco-morrow I do not render thy 
life as the life of any one of them." 

Whether this was done with or without Achab's consent, we know 
not, but it is surmised, that the king was not consulted, because he 
must have seen by the convention on Carmel, where popular opinion 
was opposed to his policy, that to prescribe the prophet was a danger- 
ous step, which could eventualy dethrone him and basing on this sup- 
position or rather on these facts, the king entirely changed his policy 
as we shall see hereafter. 



— 185 — 

VII. 

ACHAB'S REFORMATION. WAR WITH BEN-HADAD. 

Elijah, having received due notice of the intention of Izebel, th e 
queen, went to Beer-sheba in Judah, where he left his servant and he 
himself went on a days joursey in the wilderness. 

After the convention on Mount Carmel Achab changed his policy ; 
the Baal and astarte worship were discontinued, but it seems, that this 
prohibition, if such was decreed, had no effect upon his wife Izebel 
or any of his subjects, who still adhered to these idols, but tha;t such illegal 
proceedings were carried on secretly. This becomes evident by the 
facts, that Achab in the following events was advised by prophets of 
the Lord, which would not have been the case, had the king not chang- 
ed his pagan inclinations. 

In this period falls the war of the Syrian-king Ben-hadad with 
Israel. 

Ben-hadad allied with thirty two petit kings, overrun the possession 
of Israel and came to besiege the capital of the kingdom, Samaria. 
The Syrian chief sent messengers to Achab, stating, that he should 
deliver up all his silver and gold, his wives and children, or else the 
capital would be taken by force. Achab, in the face of the pending 
danger, the Syrian army was well provided with horses and chariots, 
was satisfied to sacrifice his own, to save the capital, but Ben-hadad 
not being satisfied sent word back, that he not alone demands the pri- 
vate property of the king, but also that of his servants and subjects. 

To this insult the king could not yield wi'hout consulting the el- 
ders. These were convoked and in council it was resolved to reject the 
proposition. This answer was sent to Ben-hadad, who then sent back 
word, that he would open hostilities and furthermore added : "May 
the gods do so unto me, and continue to do so, if the dust of Samaria 
shall suffice for handfuls for all the people, that are in my train." To 
which Achab answered: "Let him, that girdeth on the armour not boast 
himself as he, that putteth it oflF. 

War was now officially declared ; Achab must have felt very much 
discomfitted at the prospect, because the Syrian army, increased by 
the thirty-two petit kings, was outnumbering his forces by far. Here 
a certain prophet came to the king, predicting a siege over all this 



- 186 — 

multitude ; being asked by wbom this siege should be accomplished, 
he answered : "By means of the young men of the princes of the pro- 
vinces." 

It is supposed, that these young men were mainly influenced by the 
party of prophets, that they as a unit supported the prophets in oppos- 
ing paganism and despotism, but now, after Achab had made his peace 
with the prophets, they would rally under his flags and to show their 
confidence in the new state of afi'airs, assist him in defeating the 
enemy. 

Two hundred and thirty-two young men of the nobles were mustered 
into service, this small force was to be supported by seven thousand 
men of Israel. 

Meanwhile Ben-hadad and his allied kings, having too great a con- 
fidence in the multitude of their united armies, retired to the principal 
lent and engaged in a revelry, leaving the besieging army take care for 
hemselves. When the young noblemen came out ofSamaria, the fact was 
eported to Ben-hadad, who gave the answer ; "If they be come out 
or peace, catch them alife, and if t hey be come out for war, alife 
must ye catch them." 

But the Syrian chief was deceived, the young nobles were brave and 
supported by the army of Israel, they achieved a signal victory, Ben- 
hadad himself only escaped by the fleetness of his horse. 

The prophet now again came to Achab advising him, to be on his 
guard, for said he : "Go strengthen thyself, and mark and see, what 
thou hast to do ; for at the return of the year the king of Syria will 
come up against thee." 

Kemarks : 

To clearly understand the forthcoming events it is necessary to 
remark in connection thereto, that the party of the prophets, who 
were powerful, both, in numerical strength and intelligence, in 
their eiforts to oppose all illegality and despotism and in their 
zeal, to uphold and maintain the mosaical institutions and laws 
they had spread their agents all over, not alone in the country of 
Judah and Israel, but also in Syria and even at the Syrian court. 
The conventions of this party, which most of the time, was an- 
tagonistic to the reigning power, must have been held secretly and 
in seclud"^ places and we presume, that the place, where Elijah 



— 187 — 

retired, when he fled from before Izebel, one days journey from 
Beer-sheba in Judah in the wilderness, under a broom-brush (a 
plant, growing plentifully in the desert to a hight of about eight 
feet,) was the place, assigned to the prophets as the rendez-vous 
at that time. 



VIII. 

SECOND WAR WITH BEN-HAD AD. THE VINE-YARD 
OF NABOTH, THE YIZRE-ELITE. 

As the prophet had predicted it came to pass. At the return of the 
year, Ben-hadad re-appeared with his hosts to take vengeance on 
Israel ; but this time he would not venture upon the mountenous re- 
gions, where he could not use his chariots and horsemen to good 
advantage, the battle should be fought in the valley ; and the Syrian 
army came to encamp at Aphek; they filled the country thus, that the 
israelitish forces, which were drawn up opposite, looked like "two 
little flocks of goats." 

The movements of the Syrian army were no secrets to the prophets 
and one therefore approached Achab, saying : "Thus saith the Lord ; 
forasmuch as the Syrians have said, "a God of the hills is the Lord, 
but he is not God of the valleys, will I deliver all this multitude into 
thy hand ; and ye shall know, that I am the Lord." 

Advised by the prophet, Achab remained on the hill for six days, 
undoubtetly until the Syrian chief was outgeneraled. On the seventh 
day the battle was fought in the valley and the Israelites smote the 
Syrians and the retreating army was forced to search safety in Aphek; 
but the walls of that city were broken and the enemy thus was at the 
mercy of the Israelites. We are told, that twenty-seven thousand of 
the Syrians fell in the city besides a hundred thousand on the battle- 
field. 

Ben-hadad himself had sought refuge in the city, and the house, 
where he was hidden^ was surrounded and guarded by the Israelites. 
The king of Syria, being in this critical condition, was advised to sue 
for mercy, which was done and granted by Achab, who then made a 
covenant with him, by which the territory of Israel was to be evacuat- 






— 188 — 

ed by the Syrians, and Israel was allowed to open a trading post in 
Damascus, tlie capital of tlie Syrian empire. 

After the two kings had separated, Achab returned home, elated 
with the achieved victory ; but on his way he was accusted by a pro 
phet, who severely rebuked him for acting as he did, in leaving Ben 
hadad go, knowing, that a word given by that king was not sufl&cient 
garantee for the future safety of his domains; the king, seeing probab- 
ly the justice of these remarks, arrived home at Samaria, "low-spirit- 
ed and displeased." 

In this mood the king requested a citizen of Yizreel, Naboth, to sell 
him a vine-yard, with which he intented to enlarge the park, belonging 
to his palace at that place, he either would give him an other vine-yard 
better than his, or pay him the price in money, if he so choses. 
Both these propositions Naboth declined, he was not willing to sell or 
part with the vine-yard, which was an inheritance of hib fathers. 
Displeased with these proceedings Achab went home low-spirited and 
chagrined, so that he refused to take nourishment. 

Izebel, the queen, finding the cause of the king's displeasure, told 
him to go eat and drink and be merry, for she said : "I will myself 
give thee the vine-yard of Naboth, the Yizre-elite. 

The treacherous and unprincipled woman now wrote letters to the 
elders of the city, where Naboth lived, signed in the kings name and 
sealed with the kings seal, that they should proclaim a fast, call a con- 
vention and place Naboth at their head, and that in the presence of all 
the assemblage, two worthless men should accuse Naboth, of having 
blasphemed G-od and the king, whereupon they should pass sentence 
upon him, bring him out of the city aud stone him to death. 

The advice of the queen was followed : a fast was proclaimed, Na- 
both accused of having blasphemed Grod and the king, sentence was 
passed upon him and he was stoned to death. When the news of 
Naboth's death reached the queen, she went to Achab, saying : -'Arise 
take possession of the vine-yard of Naboth. the Yizre-elite which he- 
refused to give thee for money ; for Naboth is not alive, but dead. 
And Achab rose up, to go down to the vine-yard of Naboth, to take 
thereof possession. 



— 189^— 
IX. 

ELIJAH IN THE WILDERNESS. HIS RE-APPEARANCE 
BEFORE ACHAB. 

Elijah, as we have seen, had sought refuge before Izebel in the 
wilderness, and there he"^ived secluded and in perfect safety. His 
mission for the moment was fulfilled ; Achab had learned to abolish 
bis policy and make friendship with the powerful party of the prophets. 
But when the news reached him of the treacherous, illegal and despotic 
deed, which was committed on Naboth, in Achab's name, Elijah, the 
energetic, zealous patriot grew dispondent, he doubted of ever accomp- 
lishing his mission and life became a burden to him, he wished to die. 
In this mood he went to the mount Horeb, where he remained in a 
cave. The hollowed place and the solitude, the prophet found himself 
^n, caused him to reflect seriously upon the ways and means, which he 
had made use off in attaining the desired ends. The drought of these 
reflections is rendered most beautifully in a series of visions, which the 
prophet had, while standing upon the hollowed mount. He reviewed 
his actions in behalf of the Lord of Hosts, lamented the loss of his as- 
sociates, who had been slain with the sword and closed by saying: 
"and I am left by myself alone, and they have sought my life, to take 
it away." Had he, or had he not entered upon the right way in his 
endeavors to re-establish the service of the Most High, was the problem 
to be solved in his mind. 

Powerfully agitated by such thoughts, he beheld a vision, he saw a 
"wind, great and strong, rending the mountains, and breaking in 
pieces the rocks, went before the Lord, but not in the wind was the 
Lord ; and after the wind was an earthquake, but not in the earthquake 
was the Lord ; and after the earthquake was a fire, but not in the fire 
was the Lord ; and after the fire was the sound of a soft whisper. 
And it came to pass when Elijah heard it, that he concealed his face in 
his mantle, and went out, and stood in the entrance of the cave." 

The question was solved. Elijah deemed his actions too severe and 
harsh, like the wind, the earthquake and the fire, he had intended to 
destroy at once, but the Lord was not in either ; thus he could not 

27* 



— 190 - 

succeeed, the soft, zephyr like whisper was the abode of the Lord, 
silently, cautiously and unpretending he must go to work and success 
can not fail him. His disponding heart revived, life was no more 
valueless to him and in a subsequent council of prophets and patrigts 
he was again persuaded to resume his work. 

In this council it was ascertained, that Ben-hadad was not at all 
willing to verify his word, given to Achab, the territory of Israel was 
not evacuated, and Elijah received the commission, to anoint Chazael 
king over Syria, Jehu, the son of Nimshi, king over Israel, and Elisha 
the son of Shophat of Abel-mecholah, as prophet in his place. 

( We have all reason to believe, that the anointing of Elisha was con- 
ferring upon him the leadership of the party of prophets and patriots, 
because in no instance heretofore do we find mention made of anointing 
a prophet : these were taught in the prophet schools, from which they 
-T^ere sent forth, prophets of the Lord without any other ceremony; only 
kings were anointed). 

Elijah went forth on his mission, and coming towards Abel-raecholah 
he found Eliha ploughing ; here he fulfilled the last part of his mission 

From thence the prophet went to Yizreel to meet Achab in his ill- 
gotten vine-yard. When Achab saw Elijah, he greeted him, saying : 
**Hast thou found me, my enemy" ? Achab knew, that he had done 
wrong and that the propt^et was rebuking him for his treacherous 
action. 

Elijah now predicted, that the dynasty of Achab should be dealt 
with in the same way as that of Jeroboam and Baash and that 
furthermore concerning Izebel, his unprincipled consort, the dogs 
should eat her in the valley of Yizre'el, but that the dogs should leack 
his blood in the very same place, where the innocent blood of Naboth 
was spilt. 

Achab, hearing this terrible sentence from the mouth of a man, of 
whom he knew, that he was at the head of a powerful party, who were 
able to make true these predictions, humbled himself before Elijah, rent 
his garments, clothed himself in sackcloth and walked about bare- 
footed. 

Seeing the agony of soul, in which the king appeared, the prophet 
consoled him, saying, that, because h6 had humbled himself, the evil, 
pronounced upon his house, shall not be executed in his reign, but in 
that of hia son. 



191 



ACHAB AND JEHOSHOPHAT UNITE AGAINST THE 
SYRIANS. ACHAB'S DEATH. 

For three years there was^ peace in Israel. For some reason or other 
Achab did not take any steps to compel Ben-hadad to come up to the 
requirements of the covenant as concluded between the two monarch^ 
at Aphek and there were yet some cities in the territory of Israel in 
the possession of the Syrian empire. 

In the third year, the king of Judah, Jehoshophat, came to pay a 
visit to Achab the king of Israel. Here the two monarchs considered 
that Ramoth in Gilead was belonging to Israels territory, but neverthe- 
less it was still in the hands of the Syrians, and they made up their 
minds to unite their forces and re-take it. But before doing so, the 
monarchs wished to have the advise of tbe prophets. 

About four hundred prophets wore assembled ond they declared 
themselves in unison in favor of recapturing Ramoth in Grilead and 
prophesied that the king would be prosperous and Ramoth would fall 
in his hands. 

But Jehoshophat of Judah was not well satisfied with the predic- 
tions of the four hundred, and to comply with his wish messengers were 
dispatched to bringMichayahu, son of Yimlah, a prophet of some renown, 
into the presence of the both kings. He alone advised the people to 
desist from this war, but his word was not heeded, he was imprisoned, 
and hostilities commenced. 

In the forthcomming battle near Ramoth-gilead Achab king of Is- 
rael was disguised. Jehoshophat alone was clothed in regal garments, 
because the king of Syria had given his orders that his captains should 
mainly direct their attack against the king of Israel. 

In the heat of the battle Jehoshophat was taken for the king of 
Israel and in consequence thereof was greatly in danger, but as soon, 
as the Syrian captains found their mistake, they desisted from him. 

By a mere accident Achab was wounded by an arrow in his chariot, 
but he remained yet a while standing to encourage his men, but to- 
wards evening he died. 



— 192 — 

"And there went a proclamation throughout the camps at the going 
down of the sun, saying : Every man to his city, and every man to his 
own country." 

Israrl hacl l(»st the battle, the king dead, they left the battle-field. 

Achab was brought to Samaria to be entombed there by the 
side of his father Omri. The chariot which had received the 
dropping life blood of the wounded king was cleaned before Yizreel 
and the dogs came to lick up the blood. 

Achab reigned twenty two years and was succeeded by his sou 
Achazyahu. 

Remarks : 

The diversities in the predictions of the prophets indicate a breach 
in the party of the prophets. 



XL 

ACHAZYAHU AND HIS POLICY. HIS DEATH. ELIJAH 
DISAPPEARS. 3095 A. M. 893 B. C. 

Achazyahu became king of Israel after his father Achab in the 
seventeenth year of Jehoshophat the king of Judah. 

This king was wholy under the influence of his mother Izebei, he 
introduced again the worship of Baal and the groves, just as his father 
had done when he mounted the throne and by so doing caused the 
prophets to forsake him. 

In the second year of his reign he either fell, or was thrown down 
from his upper chamber in his palace at Samaria and became sick in 
consequence of this fall. Having no confidence in his idols and being 
not willing to forsake his policy in regard to the God of Israel he sent 
messengers to Ekron to the idol of Baalzebub to inquire there whether 
he would recover from his sickness or not. 

Elijah, always being well informed met these messengers and bade 
them return to the king with the message, he would not recover. 
When the men had delivered their message the king made inquiry 



— 193 — 

regarding the man, that bade them go back, and when they said it was 
a hairy man with a girdle of leather about his loins, Achazyahu said : 
"It is Elijah the Tishbite." 

A squad of fifty men led b}'^ a captain were dispatched to take the 
prophet prisoner, but they were slain, a second and a third squad were 
sent on the same errand, with the same result. 

Achazyahu never rose from his sick bed, he died, after having reign- 
ed but two years and because he was childless his brother Jehoram 
became king in Israel after him. 

Elijah the Tishbite was now old and he wished to retire from public 
life, to end his days in the manner best suited to his inclinations, in 
utter seclution. 

He had accomplished his design but partialy, the mosaical institu- 
tions and laws were not introduced during his official career, but he 
hoped much from his successor Elisha, who was better liked at conrt, 
than he ever could hope for himself and who, for that reason could 
influence the king to reform ; he himself was satisfied with the remov- 
al of the Baal and Astarte worship, but his successor he hoped would 
restore the primitive worship of the Grod of Israel and would be able 
to influence the king to discontinue also the worship of the golden 
calves, which were erected and introduced by Jeroboam. 

Elijah was statesman enough to know that it required a man of an 
other stamp as himself, to accomplish the task, which he had marked 
down as the mission of the party of the prophets and in his successor 
he saw this man ; but as long he, the master was there, the scholar 
would not enter on his duties, he therefore made all preparations to 
retire from public life ; he visited sundry prophet schools stated his 
object and admonished them to follow their new leader Elisha, upon 
whom he would lay his hands, that is, whom he would sanctify as 
such. 

In all these wanderings the teacher Elijah was closely followed by 
the scholar Elisha ; the latter knew himself and was told by the other 
prophets, that Elijah wished to retire unobserved and that he was 
bent upon executing his design, but he would part with his friend, 
guide, teacher and father but in the very last moment. 

Thus they came to the Jordan, where Elijah, after having blessed 
Elisha took leave and retired, no one ever knew whither. 



— 194 — 
XII. 
JEHORAM KING OF ISRAEL. WAR WITH MOAB. 

Jehoram, ' the new king of Israel, inaugurated his kingdom by a 
change of policy. He had witnessed the aggravations his father and 
his brother had to submit to by the hands of the prophets and the people 
influenced by them, on account of their pagan inclinations, he removed 
the statue of Baal and the Astarte and officialy tolerated the service, 
as introduced by Jeroboam. 

It seems that, after the death of Achab the king of Moab, Mesha, 
who was tributary to Israel, rebelled and refused to pay the wanted 
tribute. 

To subject that country again Jehoram numbered all Israel, the men 
he could make use of in his army ; he then went to Jehoshophat, king 
of Judah, asking that monarch whether he would unite with him in 
the enterprise, and on receiving a favorable answer, the united forces 
of Judah and Israel went through the country of Edom, then tribu- 
tary to Judah, whose monarch they prevailed upon to unite with them 
to bring the rebellious Moab to terms. 

For seven days they traveled towards the enemies domains, but on 
the seventh day water became so scarce, that the three kings began to 
be fearful, lest they would fall into the hands of Moab, because man 
and beast were exhausted, 

Blisha, who seems to have been with the army of Israel, was called 
and he, knowing the country, ordered wells to be dug, which gave plen- 
ty of water to all. 

On the next morning, when the Moabitish army rose, they looked 
upon the territory which their oponents occupied, a place, which they 
were want to see dry, the same being now drenched with water, which 
by a reflection of the sun seemed to them to have a red color, like 
blood; they thought that this liquidwas in reality blood, that the three 
kings had faught and routed each other, and acting upon this supposi- 
tion they came forth from their trenches, thinking to make a rich 
spoil, but they were well received by the united forces and repulsed 
from place to place, up to their capital Kir-chareseth. 

All the places were reduced and the country in a great eara devast- 
ated, and the city where the king with his decimated army had 



— 195 — 

sought refuge was encircled and besieged. When the Moabitish king 
saw no way of escape out of the city he sacrificed his own son, the 
heir to his throne upon the walls of the city in the sight of the be- 
sieging army ; thus denoting that he intended to hold out up to the 
last man, 

Israel could not continue the aiege any longer, because news were 
circulating, that the king-of Syria was marching against Samaria, and 
therefore the united forces desisted and retreated. Thus Edom 
retained its independence, although it was greatly humbled and 
desolated. 



XIIT. 
THE SYRIANS DEFEATED. 

Jehoram on returning from Moab, wished at once to attack the 
Syrians, but Elisha advised him to desist. These were his reasons for 
doing so. 

The prophets had erected a new station at or near Jordan ; now 
either Elisha received the news from there or by his agents whom he 
had at the Syrian court, that the Syrian army was secretly occupying 
the roads, which Jehoram had to pass to reach the place, where he 
thought to meet the enemy. 

The king of Israel acting under the prophets advise at once adopted 
new plans, by which he counteracted the secret plan of Ben-badad, 
king of Syria. 

When it became evident to the Syrian chief that his plans were 
counteracted by the Israelites, he made a rigid inquiry among his 
officers, because he thought, there must be a traiter amongst them, but 
his suspicions were averted when one of his servants stated that 
Elisha the prophet in Israel, does always know every thing, that 
happened at the court of Damascus or at any place. 

The king at once ordered a scouting party into the country to find 
the present domicil of the prophet ; these returned with the news that 
Elisha was at Dothan. 



— 196 — 

A detaclimeiit of horsemen, chariots and men were dispatched to 
secure the prophet ; the party arrived at Dothan by night and sur- 
rounded the city. When the servant of Elisha rose in the morning, 
he saw the city encir^led by a Syrian squad and came at once to report 
to his master. 

The prophet adopted the best plan that could have been adopted in 
the emergency, lie went out to the enemy and boldly entered into 
conversation with them, naturaly inquiring as to the cause that brought 
them hither and having heard their orders, he said that this was 
neither the place, nor could they find here the man they were after, 
but if they would follow him, he would lead them to the very man, 
they wished to take. 

The Syrians, deceived by the boldness and eloquence of Elisha, were 
prevailed upon to follow that man, who led them direct to Samaria. 

When the king of Israel saw the prophet enter the capital with a Syri- 
an squad, he asked Elisha : Shall I smite them, my father? " but not 
alone that the prophet did not allow them to be harmed, he ordered 
that they shall be treated well and sent home to their master. 

Ben-hadad now collected his forces in order to besiege Samaria. 
The cordon around the city was so effectively drawn, that the supplies 
were cut off and the inhabitants of the capital suffered from famine ; 
the misery caused by this campaigne was so great, that, as our record 
relates mothers were eating their own children. 

The king on hearing the horrid state, his capital was in, by a woman 
who brought a complaint before him stating, that she had given up her 
son for food, on condition that another woman should next give up her 
son, but now she refused to come up to the agreement and hid her son, 
rent his garments and resolved to have Elisha executed, because he was 
prevailing upon the national council to resist all ideas of giving up 
the place. 

The prophet was told of the intentions of the king and he locked 
himself up with the national council and refused admittance to the 
kings party, but promised succor in twenty-four hours ; adding that 
by to morrow supplies shall be so plentiful that tine flour and barley 
shall be sold as cheap as ever in the most prosperous years. This an 
officer of the king doubted, and Elijah told unto him : ""Behold thou 
sbalt see it with thy eyes, but thereof shalt thou not eat," 



— 197 — 

Elisha hastened to Damascus, where he found Ben-hadad dangerous- 
ly sick. The prophet was waited upon by a superior officer of the 
court. Chazael, (even the very man, whom Elijah was commissioned to 
anoint king of Syria inBen-hadad's place, which mission was entrusted 
to Elisha,) who inquired whether Ben-hadad was to recover, to which 
the prophet answered in the negative, stating at the same time, that 
he, Chazael, will be the next king of Syria. 

Ben-hadad did not recover, but died and (probably by the aid of 
Elisha and his party) Chazael was proclaimed king of Syria and the 
moment he mounted the throne he re-called the Syrian army that were 
encamping before Samaria. 

The army itself did not know the real cause of their recall ; a ru- 
m<ir circulated that the king of Israel had obtained the services of th e 
king of Egypt and of the Hittites, and that these united armies with 
their horses and chariots were close upon them, they even imagined to 
hear the souad of the approaching forces and so they left the camp 
during the night in haste. 

Four leprous men who were in a hospital outside of the walls of the 
city, driven by hunger, went into the Syrian camp to get some provi- 
sion and finding the tents forsaken they reported this to the officers of 
the watch on the gates, who in their turn reported to the king. 

When the news spread in town, and all doubts were dispelled regard- 
ing the veracity of the tidings, the gates of the city were opened to 
allow the hunger-stricken subjects to go into the camp and provide them- 
selves with supplies, but to maintain some order and to avoid a fatal rush, 
an officer, the same who doubted Elisha's word, was stationed in the door- 
way. He saw the plentitude of the provisions captured but he came 
not to partake of it, because the rush became so immense, that he was 
suffocated in the endeavor to keep order. 



198 
XIV. 



JORAM SUCCEEDS JOHOSHOPHAT AND ACHAZYAHU 

SUCCEEDS JORAM ON THE THRONE OF 

JUDAH. THEIR POLICY. 

Jehoshophat had reigned in Jerusalem twenty-five years, when he 
died and his son Joram succeeded him. This king being closely con- 
nected with the Achabs family in Israel, because he had a daughter of 
that monarch as his wife, Athalia, and being under the influence of 
both, Izebel his mother in-law and Athalia his wife, changed the policy 
of his father, he introduced the Baal and the A^tarte worship in 
Jerusalem. 

During Jorams inglorious reign Edom revolted against Judah, and 
although the king strained all his power to regain the superiority over 
that domain, he did not succeed ; Edom retained its independence and 
elected a king for itself. 

At about the same time Libuah, a city, revolted against Joram 

All these insurrections of the depending provinces were greatly facil- 
iated by the apathy shown the king by the masses, who disliked him 
for his change of policy and the introduction of the idol worship in 
the very heart of the kingdom. 

Joram reigned but eight years and was succeeded by his son Achaz- 
yahu ; who under the influence of his mother and grandmother followed 
the policy of his father. 

The baneful influence of Izebel was disasterous to the prosperity of 
both Judah and Israel ; the people lost confidence in their kings and 
this state of things favored the many insurrections and invasions that 
took place. The power and glory of Judah and Israel decreased 
rapidly under the Scepter of that dynasty. 



— 199 — 
XV. 

ACHAZYAHU OF JUDAH AND JEIIORAM OF ISRAEL 

KILLED. JEHU KING OF ISRAEL. ACHAB'S 

DYNASTY OVERTHROWN AND THE 

WHOLE^FAMILY EXECUTED. 

We have seen, that Elijah received the commission to anoint Cha- 
zael as king of Syria, Jehu king of Israel and Elisha his successor ; 
he executed but the last and left it to his scholar to accomplish the 
first two designs, as necessity calls upon him to do In conformity to 
this plan Elisha had anointed Chazael over Syria and by doing so, he 
had saved Samaria. 

It must have been the wish of Elisha, that Israel should not break 
the peace with Syria, which was kept from the time when Chazaol 
mounted the throne ; but the king of Israel, Jehoram, against the 
avowed wish and the advise of the prophet, united with Achazyahu of 
Judah, his nephew, to attack Syria. 

Elisha must have looked at the hateful results of the influence of 
the dynasty of Achab in both kingdoms, with a bleeding heart and the 
powerful party of which he was the leader, must have come to the 
conclusion to use all means, to unite the kingdom of Israel and ot 
Judah under one monarch. 

To do this, the dynasty of Achab must be overthrown, and the 
whole family executed. An opportunity soon offered itself and Elisha 
did not hesitate to make use of it. 

In a battle against the Syrians at Ramah Jehoram was woun- 
ded and went to Yizreel to get healed ; here he was visited by Achaz- 
yahu of Judah. 

The army it seemed was still before Ramoth-gilead Now Elisha 
thought it expedient to fulfill the mission assigned to him by Elijah. 
He dispatched one of his disciples into the camp with a flacon of oil 
with the order, to take Jehu, one of the captains of the army, by him- 
self and anoint him king. 

The disciple arrived, called Jehu alone, and poured the oil upon him 
saying ; "I anoint thee as king over the people of the Lord, over 
Israel," and then went off. 



— 200 — 

When Jehu returned to his brother officers, they insisted upon him 
to relate his transactions with the stranger and when they knew all, 
that the prophet had anointed him king in the narce of the Lord, they 
at once proclaimed his ascension to the throne, in the camp. 

Jehu now gave orders that none of the besieging army should be 
allowed to go forth, he alone with a number of selected warriors rode 
towards Yizreel. 

Jehoram and Achazyahu, amazed by the furious -haste in which 
Jehu came, went out to meet him. Jehoram asked : Is peace Jehu !" 
To which Jehu answered: "What peace can there be with the acts of 
incest of thy mother Izebel and her many witchcraft? " 

Jehoram turned about and fled, crying out to Achazyahu, his 
nephew, "Treachery, Achazyahu," but a well directed arrow wound- 
ed him mortaly and he died upon the field which once belonged to 
Naboth, the Yizreelite. 

Also Achazyahu was pursued and mortaly wounded in his chariot, 
he died on the way to Jerusalem, at Megiddo, and .his remains were 
conveyed to his mother. 

When Jehu entered Yizreel, Izebel heard of it; she painted her 
eyes and ornamented her head and stood by the window in her palace. 
Seeing Jehu she asked : "Is it peace, Zimri, who hath slain his 
master? " Upon seeing the hated queen, he gave orders to pitch her 
out of the window, which was done and she expired trodden down by 
the horses, on the field of Naboth, and when the conspirators had time 
to look after her, to give her a decent buriel, it was found, that 
the dogs had feasted upon her flesh and that nothing remain- 
ed of her, but the skull, the feet and the palm of the hands. 

Jehu gave the orders, and all of Achab's family save Athaliah, 
mother of the slain king of Judah, were executed ; so that none of 
them remained, according the words spoken to Achab by Elijah. 

In order to rout at once and for ever the Baal worship in Samaria, 
Jehu ordered all priests and followers of that idol into the temple of 
Baal — in order, as he said to sacrifice unto that god ; — when the 
temple was filled from one end to the other, he gave the order and all 
the priests and followers of Baal were slain, not one escaped ; the 
statute of the idol was brought out and broken, the temple then was 
ruined and a common sewer made out of it. 



— 201 - 

Now although Jehu exterminated the Baal worship out of Israel, he 
did not regenerate the national religion, nor did he use his power to 
unite the kingdom of Judah and Israel under his scepter, as the party 
of the prophets had expected^ but he mainly inaugurated the policy 
of Jeroboam, the service of the two golden calves the one at Dan, the 
other at Beth-El . 

During the reign of Jehu, Israel lost one of the most important pos- 
sessions, that of Gilead and Bashan, where the tribes of Gad, Reuben 
and Menasseh dwelt, many of the inhabitants were sold as slaves and 
the rest cruely treated by the Syrians, condemned to hard labor etc. 

Jehu died, after an inglorious reign of twenty years and his son 
Jehoachaz became king in his place. 



XVI. 
ATHALIAH'S CRUELTY. HER DEATH. 

The remain of Achazyahu, king of Judah, were brought to Jerusa- 
lem and there entombed in the kingly sepuicher ; he had reigned but 
one year. 

Athaliah, the mother of the slain king, the only remaining offspring 
of the Omri dynasty, now assembled all the members of the royal 
Davidian family, consisting of mostly females and princes under age, 
upon whom she prevailed to confer upon her the royal dignity, in order 
to save the family. The royal descendants, dreading the approach of 
Jehu and knowing the ability of the queen to maintain the diadem, 
gave their consent and Athaliah became queen of Judah. 

But no sooner did Athaliah ascend the throne, when she gave orders 
to exterminate all the members of the Davidian family, ^hat could 
possibly aspire to the throne. 

From all the family but Joash, son of Achazyahu was saved by the 
agency of Yehosheba, daughter of Joram the king, who was married 
to the high priest Yehoyada ; she took the child with its nurse and 
hid it in the temple. 

The reign of Athaliah was inaugurated by officialy introducing 
Baal worship, she appointed Nathan her high priest, suspended the 
laws of the land, nothing but her will was predominent. 



— 202 — 

This state of affairs could not last very long, not that the Baal wor~ 
ship was too obnoxious to the people, butAthaliah was hated on account 
of her parentage and her cruelty and the priests and the Levites who 
lost mostly by the change of policy, assisted in increasing this un- 
popularity. 

This time the conspiracy was instituted by the High priest Yeho- 
yada, under whose care the infant legal heir to the throne was raised. 
When the party of the kings guardian was strong enough, the 
conspirators were ushered into the temple, the young king was shown 
to them and they were requested to take an oath, ' to support the king 
and the law. 

This done, arms were distributed, Joash, being then only seven 
years old, was placed upon the royal tribune and crowned by the high- 
priest, amidst the vehement cheering of the assemblage. 

The commotion soon spread over the city and all the people came 
rushing to the temple, also Athaliah, who on seeing the young prince 
upon the tribune rent her garments and cried treason, treason, but the 
conspirators were not attacked. 

The kings party were so exasperated over the queen that they would 
have executed her in the temple, but Yehoyadah told them to keep 
the temple clean from human blood, the queen was brought back to her 
palace and killed. 

As long the king Joash was under the able leadership of Yehoyada 
his reign was beneficial to the prosperity of the nation, he took good 
care to regenerate the temple service and ordered the same to be re- 
paired wherever it was found necessary, but when the high priest died, 
which event took place, shortly after the repairing of the temple was 
completed, the young king changed his policy. 

"He forsook the house of the Lord, the Grod of their fathers, and 
served the Asherim and the idols " ; and when rebuked for his illegal 
doings by Zechariah, the son of his benefactor the high priest Yehos 
yada, the king instigated the people to stone him, which was done ; 
when expiring Zechariah said to the king : "The Lord will see and 
require." 

Chazael king of Syria made war against Judah, peace was bought at 
a high price ; all the treasury which was found in the temple and in 
the kings palace was send to Damascus and Chazael returned from 
besieging Jerusalem. 



— 203 — 

When the danger from the foreign power was dispelled, Joash was 
assasinated by two of his servants in his sick bed in Beth-millo, and 
was buried in Jerusalem. Amazyah succeeded his father on the 
throne of Judah, Joash had reigned forty years. 



XVIL 

JEHOACHAZ AND JEHOASH, KINGS OF ISRAEL. 

ELISHA'S DEATH. JEHOASH OF ISRAEL 

CONQUERS AMAZYAH OF JEHUDAH. 

AZARYAH, KING OF JUDAH. 

Jehoachaz, son of Jehu succeeded his father on the throne of Israel 
and reigned seventeen years; he walked in the footsteps of his father ; 
the schism was kept up. During his reign Israel was greatly troubled 
by Ghazael king of Syria, and after him by his son Ben-hadad. 

After the death of Jehoachaz his son Jehoash mounted the throne of 
Israel and reigned fpr sixteen years. 

During the reign of Jehoash, the prophet Elisha became sick and 
was visited by the king, who on seeing his adviser very low, so that 
no hope of his recovery could be entertained, lamented greatly; before 
parting with the dying prophet he wished his last counsel, what he 
should do with the Syrians, who had gained many victories under his 
father, and had on that account taken many valuable possessions from 
the hands of the Israelites. The aged prophet predicted Israel's 
siege over Syria and then died. 

Jehoash, encouraged by these words of the prophet resumed the 
struggle, with the Syrians and achieved signal victories in three 
battles over Ben-hadad and retook those places which were conquered 
by Syria under the reign of his father. 

Amazyah, king of Judah, had meanwhile fought successfully with 
Edom of whom he had seized the city of Sela and called its name 
Yekteel. 

Of the inner policy of the king of Judah we know, that he walked 
in the w^ys of the Lord, but he tolerated the high places, where the 
people sacrificed and burnt incense. He executed the murderers of his 



—■^04 — 

father, but obeying the law of Moses he made not the children respon- 
sible for the crime of their fathers. 

When Amazyah had returned from his victorious campaign against 
Edom, he had also brought some edomitish idols, before whom he 
prostrated himself ; a prophet appeared before the king and rebuked 
him, but all to no effect. 

Now Amazyah provoked Jehoash of Israel, to engage in war with 
him, to this the king of Israel would not listen ; but when the ruler 
of Judah insisted, a battle was fought, in which the army of Amazy- 
ah were beaten, the king himself was takeu captive by the victorious 
king of Israel, who went to Jerusalem, took down part of the wall, 
took the treasury of the temple and of the kings palace and also the 
children of some noble men a?i hostages, and returned to Samaria, 

Jehoash of Israel died and was followed by his son Jeroboam II. 

Amazyah ruled yet in Judah after the death of Jehoash tor upwards 
of fifteen years ; but by his change of policy he had many enemies 
who conspired against him ; in consequence of this he fled to Lachish 
but was followed and after being there about twenty years he was 
killed and brought to Jerusalem for burial. He reigned twenty-nine 
years. 

The people of Judah now took Uzziyahu, son of Amazyah, and 
made him king when he was but sixteen years old. 

This monarch reigned forty years alone, and about twelve years dur- 
ing the life of his father who was at Lachish ; as long he took the coun- 
i?el of Zecharyahu a wise man, probably a disciple of the prophets, he 
was very prosperous, he faught successfully against the Philistines, the 
Arabians and the Ammonites and made them tributary, he built cities 
in the conquered provinces and had a valliant standing army. 

Returaed to Jerusalem he fortified the city by building towers with 
contrivances to shoot from there with arrows and great stones. 

Having gained a great name "even to the entrance of Egypt'' he 
seems to have entertained the idea of diminishing the influence of the 
priests, by appropriating to himself the priestly ministrations, but 
overcome by leprosy he had to go to the hospital outside the walls of 
the city, his son Jotham was put over his house. 

In this hospital he remained up to his death, and his son Jotham 
mounted the throne of Judah. 

The two principle prophets at this time were Amos and Hosea. 



_ 205 — 
XVIII. 

JEROBOAM II, ZACHARIAH, SHALLUM, MENACHEM, 
PECKACHYAH, PEKACH AND HOSHEA, KINGS 
* OF ISRAEL. 

Jeroboam II. was a mighty man, he reconquered the lost territory of 
Israel and established again the former boundary of the kingdom. 
He reigned forty-one years. Encouraged by the prophet Jonah this 
monarch accomplished most valiant deeds ; but he still kept up the 
schism as introduced by Jeroboam I., and if we pondre over the pro- 
phets Amos and Hoshea that lived in his time, who were con- 
stantly preaching and advising, we find that his court became corrupt 
in his glory, the nobility oppressed the people and even justice was 
not dealt impartially. 

After the death of Jeroboam II. his son Zachariah mounted the 
throne, but with no better intentions than his father. Six months 
after his inauguration Shallum conspired against and slew him in the 
presence of all the people and became king in his place. 

Shallum in return was slain byMenachem after he sat upon the throne 
but one month, and the latter mounted the throne of Israel. 

Menachem reigned ten years in Israel. His reign is noticed for 
cruelty comittedon the inhabitants ofThiphshach and for the invasion 
of Pul king of Assyria. With this monarch Menachem made a bar- 
gain, he gave him a thousand talents of silver in order to desist from 
the campaign against Israel and to support his claims upon the throne. 
This money he exacted with severity from the people. 

After him Peckachyah his son came to the throne, who possessed 
it but two years, he walked in the ways of his father. 

Peckachyah was slain by one of his captains Pekach who then 
mounted the throne and retained it for upwards of twenty years. 

Of these years the prophet Hosea speaks, when he says, there is 
neither truth, nor love, nor the fear of God in the land, but instead of 
these perjury, murder, theft, adultery and lies etc 

During the reign of Pekach the Assyrian king Tiglath-pileser came, 
conquered a great part of the territory of Israel, Gilead, Galilee, and 
the possession of Naphtali and carried the inhabitants ofif to Assyria. 

29* 



— 206 - 

Pekach was slain by Hoshea, who, after the lapse of nine years, 
during which he was vice king under the supremacy of Assyria, 
ascended the throne of Israel and was destined to be the last king of 
this monarc-hy. 



XIX 

JOTHAM AND ACHAZ, KINGS OF JUDAH. 

In the second year of Pekach, king of Israel, Jotham the son of 
Uzziyahu ascended the throne of Judah in Jerusalem, when he was 
but twenty five years old ; he reigned sixteen years. 

Jotham adopted the policy of his father, he honored the national 
religion, but like his predecessors on the throne he tolerated the contin- 
uation of the worship on the high places. 

During his reign Rezin, king of Syria, and Pekach, king of Israel, 
united themselves against Judah, they wished to dethrone Jotham and 
place in his stead a man by the name of Tabel upon the throne, but 
they could not succeed. 

Jotham died and his son Achaz succeeded him when he was twenty 
years and he reigned sixteen years. 

Achaz officialy introduced idol worship, he even went so far as to 
pass his son through the fire, in accordance to the abominable acts 
which those nations practiced whom the Lord had driven out from 
before Israel ; he sacrificed and burnt incense upon the high-places 
and under every green tree. 

Isaiah, the prophet, who had began his reformatory mission in the 
last year of Uzziyahu protested sternly against such abominations and 
predicted severe chastisements to Judah and Zion ; but all to no effect. 
Achaz continued in his evil practices and thus lost the good will of 
many of his subjects. 

In the second or third year of Achaz' reign the kings of Syria and 
of Israel, Rezin and Pekach, again united to besiege Jerusalem and to 
place the son of Tabel as vice-king over Judah. 

Isaiah, the prophet, encouraged the endangered king, who not alone 
saw two armies approach his capital, but who had at the same time the 
chagrin to behold that many of his dissatisfied subjects made common 
cause with the enemy. 



— 207 — 

"Take heed and be quiet" ; said Isaiah, "fear not, and let thy 
heart not become faint because of these two stumps of smoking fire- 
brands, before the fierce anger of Rezin with Syria, and of the son of 
Ramalyahu (Pekach, ) Thus had said the Lord, it shall not succeed 
and it shall not come to pass." 

But when the Syrians took Elath and drove the Jews from the city 
and inhabited the same with Edomeans, then Achaz, in direct opposi- 
tion to the prophet Tsaiah, made a covenant with Tiglath-pilesser king, 
of x\ssyria ; he took all gold and silver that was found in the house of 
God and in the treasury of the king, sent it to Assyria with the 
reque&t, that the king should assist him in his war against Syria and 
Israel. 

Tiglath-pilesser at once marched toward Damascus, the capital 
of Syria, captured it and led its inhabitants into captivity, Ilozin 
himself he put to death. Thus the capital of Judah was saved. 

This campaign being ended, Achaz, to establish the friendship be- 
tween Judah and Assyria more firmly, went to Damascus to pay 
^Tiglath-pilesser a visit. To show unto the king of Assyria, that he is 
not alone connected with him politically, but also religiously, Achaz 
made sundry changes in the temple to please the king, as soon he 
returned from his visit, principaly among these was the establisli- 
ing of an altar of which he had seen the exact counterpart at Damas- 
cus, which he posted in the place of the copper altar and upon which 
the priests henceforth should sacrifice. 

Achaz died after an inglorious reign of sixteen years and his i«on 
Hezekiah mounted the throne. 



XX. 



HOSHEA, THE LAST KING OF ISRAEL. 3259 A. JM. 

729 B. 0. 

In the twelfth year of Achaz of Judah, Hoshea, son of Elah des- 
cended the throne of Israel. 

The former king of Israel was already killed some nine years before 
3250 A... M^ 738 B- C, but from that time up to the ascension to the 



— 208 - 

throne by Hoshea we have no reliable sources what government there 
was in that time, but it is supposed, that the Assyrians, who under 
Tiglath pileser conquered a good part of Israel's territory in Pekach's 
time, Gilead, Gralilee and Naphtali's possession, left garrisons in the 
principal cities, made Israel a province, subject to Assyria and left 
Hoshea there as a vasalle; again we do not know exactly by what means 
Hoshea, after nine years ascended to the throne as an independent 
king, after he had effected an alliance with So, king of Egypt. 

Meanwhile Tiglath-pilesser had died and Shalmanesser became king 
in his place. When the wanted tribute of Israel was not paid, the 
Assyrian king opened hostilities against Hoshea . 

Three years Samaria was besieged, and finally in the ninth year of 
Hoshea, the last king of Israel, Shalmanesser had conquerred all Is- 
rael, taken Samaria, placed the king into prison and led Israel away 
as exiles into Assyria, where they settled in Chalach and in Chaber by 
the river Grozan in the cities of Media. 

Thus the kingdom of Israel ceased to exist and the Israelites were 
carried into exile in the year 3268 A. M. 720 B. C. 

But Shalmanesser did not leave the land unsettled. Aiter he hjad 
led Israel away, he brought people from Babylon, from Cuttah, from 
Aova, from Chamoth and Sepharuayim and they settled in the land of 
Israel. 

These new settlements were idolatrous ; upon their own request 
Shalmanesser brought them a priest, whom he had taken away from 
Samaria, who afterwards lived in Beth-el and taught also the service 
of God, but nevertheless, they did not give up their idols and thus 
became a mixture of paganism and Judaism. 



XXI. 

HEZEKIAH'S REIGN. 



Hezekiah mounted the throne of Judah, when he was twenty-five 
years old ; he reigned twenty-nine years. 

His reign is noted for many valiant deeds, he faught successfully 
against the Philistines, and seeing the disastrous effect which the 



_ 209 — 

alliance with Assyria had broiio^ht to Judah unter his father, who, to 
gain the friendship of that power, had so changed the national religion, 
as to please the allied king, by which the good will of his subjects was 
lost, Hezekiah broke that alliance. 

He removed all idols, cut down the groves and high places, restored 
again the primitive servioe^as prescribed by Moses, and in doing so, 
gained for himself the name of the best King since the time of David. 
"In the Lord the God of Israel'did he trust; and after him there was 
not his like among all the Kings of Judah, nor among those that were 
before him. And he adhered to the Lord, and turned not away from 
following him ; but he kept his commandments, which the Lord had 
commanded Moses." 

But by and with all the personal virtues of the young King, he could 
not check the rappid down fall of the nation. The people had by the 
corrupt proceedings of his ancestors on the throne, become corrupt 
themselves, licentiousness, violence, opulence and oppression of th^ 
poor had been too predominent for the last century, the king was 
powerless. 

The inspired Isaiah thus reproved the people : 
" Hear, ye heavens, and give ear, earth; for the Lord hath 
•' spoken : Children have I nourished and brought up but they have 
" rebelled against me. The ox knoweth his owner, and the ass his 
" master's crip : Israel does not know, my people does not consider. 
" Wo, sinful nation, people laden with iniquity, seed of evildoers chil- 
" dren that are corrupt : they have forsaken the Lord, they have in- 
" censed the Holy one of Israel, they are departed backward. From 
" the sole of the foot even unto the head, there is no soundness in it ; 
" but wounds and bruises, and putrefying sores ; they have not been 
•' closed, nor bound up, nor mollified with oil. Hear the word of the 
•' Lord : For what serveth me the multitude of your sacrifices? I am 
'• sated with the burnt offerings of rams, and the fat of fatted beasts ; 
•' and the blood of bullocks, and of sheep, and of the goats, I do not de- 
" sire. Your new moons and your appointed feasts, my soul hateth ; 
" they are become a burden unto me ; I am weary to bear them. And 
" when you spread forth your hands, 1 will withdraw my eyes from 
' you ; yea, when you make ever so many prayers, I will not hear : 
" your hands are full of blood. Wash yourselves, make yourselves 



~ 210 — 

" clean ; put away the evil ot your deeds from before my eyes ; cease 
" to do evil. Leain to do well ; seek for justice, relieve the oppress- 
" ed, do justice to the fatherless, plead for the widow." 

But the words of the inspired man were listened to with apathy and 
the people continued in their violence, oppression and wickedness, as 
before ; then the prophet predicted their downfall, stating that in it, 
the justice of God shall be verified. 

"Wo unto those, that cause house to join on house, bring field near 
" to field, till there is no more room, so that ye may be left alone as 
" the inhabitants in the midst of the land. Truely many houses shall 
" become desolate, yea, great and beautiful ones without an inhabi- 
" tatit. Wo unto those, that rise up early in the morning, that they 
" may run after strong drink ; that continue until late in the twilight, 
" till wine inflame tbem ! And there are harp and psaltery, tambour- 
" ine and flute, and wine at their drinking feasts ; but the deeds of 
'* the Lord they regard not, and the works of his hands they behold 
" not. Therefore are my people led into exile, for want of knowl- 
" edge ; and their honorable men sufi"er from famine, and their multi- 
" tude are panting with thirst. And bent down shall be the son of 
'* man, and humbled shall be the man, and the eyes of the lofty shall 
«' be humbled. And the Lord of Hosts shall be exalted in judgment 
" and the holy God shall be sanctified by display inc: righteousness." 

But the corruption of the people was not checked, and the words of 
the prophet were lost, even his sad predictions of the downfall of the 
nation and the impending exile passed unheeded. 

Meanwhile in the sixth year of Hezekiah, the kingdom of Israel was 
overrun by Shalmanesser and Hoshea and his subjects carried ofi^ into 
exile ; but also this disaster to one part, the greater, of the israelitish 
nation, did not put a stop to the revelry, opulence, violence and licen- 
teousness of the people of the Kingdom of Judah, although the Kin^ 
Hezekiah and the prophet Isaiah made all eff"orts to that effect. 



— 211 — 
XXII. 

SENNACHERIB BESIEGES JERUSALEM, BUT DID NOT 
SUCCEED, 3276 A. M. 712 B. C. 

Eight years after the desolution of the kingdom of Israel by Shal- 
manesser, in the fourteenth year of the reign of Hezekiah, Sennache- 
rib, who had succeeded Shalraanesser on the throne of Assyria, to 
compel Judah to a depending province of Assyria, as it had been under 
Achaz, overflowed the country with war and took all fortified towns of 
Judah. 

Hezekiah, in order to save the country sent to Sennacherib to 
Lachish a message, that he had sinned, (by breaking the alliance with 
Assyria) and that he would do, what was asked of him, provided, the 
enemy would leave. To this the Assyrian king responded, that 
Judah should pay a tribute of three hundred talents of silver and 
thirty talents of gold. 

Hezekiah took all the silver and gold, that was found in the temple 
and in his own palace and sent it into the Assyrian camp, but Senna- 
cherib neverthejess sent three of his officers Ttiarthan, Rabsaris and 
Rabshakeh with a strong army towards Jerusalem. 

The besieging army came to the aqueduct of the upper pool ; from 
here the officer in command send word toHezekiah to come out to him, 
but the king refused to obey such command and commissioned Elya- 
kim the superindent of his house, Shebuah the Scribe and Yoash the 
Recorder to proceed to the enemies camp and hear what the officer had 
to say. 

Rabshakeh in haughty terms rebuked the king for his rebellion 
against the Assyrian empire and spoke blasp^hemeously of the God of 
Israel in whom Hezekiah had put his trust, saying that neither God 
nor idol could save the country from the all powerful hand of his 
mighty king, but promised the people who should come to him a better 
land than this and a better protection than that of the king of Judah. 

Hezekiah, on hearing these words was very much grieved and went 
into the temple of the Lord, where he prostrated himself in prayer. 
The three embassadors who had heard the words ol Rabshakeh were 
sent to Isaiah with a message oTthe King, that the assyrian officer liad 



-- 212 — 

blasphemed the Lord and that he, Isaiah, should pray in behalf of the 
endangered capital. 

Isaiah sent answer to the King, that he should not at all be dismay- 
ed at the haughty words of the lad of the Assyrian King, the capital 
was not in danger, because the enemy would be compelled to return to 
his own land and there the King would be killed by the sword. 

Hezekiah hereupon refused to capitulate and Rabshekah returned 
and delivered this message to Sennacherib, whom he found besieging 
Libuah. 

Meanwhile the Assyrian King received messages, that Phirhakah, 
King of Ethiopia was coming up against him with a powerful army ; 
and wishing to be done with Judah before he would enter upon the 
war with Ethiopia he again sent a message to Hezekiah demanding the 
capitulation of the city, intimating again, that the God, into whom he 
had put his trust, was not powerful enough to save him from the hands 
of Sennacherib. 

Hezekiah, after receiving this message prepared into the temple of 
the Lord and there made the following supplication : "0 Lord, Grod of 
Irael, who dwellest between the Cherubims, thou art the true Grod, 
thou above, for all the Kingdoms of the earth ; for it is thou who 
hast made the heavens and the earth. Bend down, Lord, thy ear, 
and hear ! Open, Lord, thy eyes and see ! and hear the words of 
Sennacheri,b that which he hath sent to blaspheme the living God. 
Truly Lord, the kings of Assyria have devastated the nations and their 
land ; and they have placed their gods into the fire ; for they are no 
gods, but the works of man's hands, wood and stone : and these have 
they destroyed. And now, Lord our God, save us, I beseech thee, 
out of his hands, that all the kingdoms of the earth may know, that 
thou art the Lord God, thou alone." 

Isaiah again sent to the king, encouraging him, to resist the demand 
ot Assyria, because the enemy would by no means enter Jerusalem, but 
return. 

How long these negotiations lasted we know not, but long enough 
to prove to Sennacherib, that his design was foiled, because by scar- 
city ol water, sickness and a terrible blast he lost hundred and eighty- 
tive thousand men and thus he was compelled to raise the siege and 
return. 



— 213 - 

Arrived at Niniveh, when prostrated in the house of his idol Nisroch, 
Sennacherib was assasinated by his sons Adramnielech and Sha- 
rezer, who after comitting this parenticide fled into the land of Ararat, 
and Essar-chadden, also a son of Sennacherib, mounted the throne of 
Assyria. 



XXIII. 

HEZEKIAH'S SICKNESS AND RECOVERY. HE RE- 
CEIVES AMBASSADORS OF THE KING 
OF BABYLONIA. 

At about that time, Hezekiah got dangerously sick and was waited 
upon by Isaiah, who, having no hope for the kings recovery, advised 
him to give his charge to his house, because he would die. Hearing 
this, the king wept and turning his face to the wall he prayed : "I 
beseech thee Lord, remember now that I have walked before thee in 
truth, and with an undivided heart, and have done what is good in thy 
eyes. ' ' 

Isaiah, retreating from the sick bed of the king saw the agony of his 
soul, and he returned, trying a simple remedy upon the inflammation, 
a lump of figs, and behold, the king recovered and in three days was 
able to go into the temple of the Lord. 

The king of Babylon, Berodach-Chaladan, who had heard of the sick- 
ness of Hezekiah sent letters and presents to him, congratulating him 
upon his recovery. The king of Judah undoubtedly wishing to enter 
into an alliance with the king of Babylon, against the growing power 
of the Assyrian empire, led the embassadors all over, showing them, 
how well he was prepared to resist an attack and how well his treasury 
was filled. 

Isaiah being opposed to such an alliance reproved the king for show- 
ing them his treasury and stores. With his knowledge of the aff'airs 
of the nations around Judah, he well knew, that Assyria had reached 
its clymax and that Babylon was ascending on the ladder of power 
and success, and not wishing Judah to become a tribute paying pro- 

30* 



— 214 — 

vlnce of any nation, he feared, that the Babylonians would in time to 
come, remember the spoil that could be made in Jerusalem and avail 
themselves of the opportunity of appropriating the same to their own 
good. 

Based upon this knowledge he predicted, that all the kings of Judah 
had saved shall once be carried to Babylon and that even his succes- 
sors should be court-servants to the king of Babylon. 

During the years, that followed these events, Hezekiah built a new 
wall round Jerusalem; made the pool and aqueduct to furnish the city 
with water, even in time of siege and bettered the aflfairs of the 
nation in all respects. 

Hezekiah reigned twenty-nine years ; his son Menasseh succeeded 
him, when he was but twelve years old. 



XXIV. 

MENASSEH AND AMON, KINGS OF JUDAH. 
FROM 3291 A. M. 597 B. C TO 3348 A. M. 640 B. C. 

Menasseh was twelve years when his father died, and he ascended the 
throne of Judah; his mother was a daughter of Isaiah named Cheph- 
zi-boh (I like her). 

This monarch did not follow his father in virtue and faithfulness to 
the Lord of Israel ; he restored the high places, and altars for Baal, 
which his father had cut down and destroyed ; even in the temple of 
the Lord he erected an Astarte and an idol called Semel. 

The prophets, among whom was Habakuk, warned the king in 
powerful terms, to desist from his policy and walk in the footsteps of 
his father, but instead of listening to them, the prophets were murder- 
ed by scores, just as in the time of Achab king of Israel ; the law of 
Moses was suspended and despotism and idolatry reigned supreme. 
,,. Although it is recorded that Menasseh repented, after having been 
taken captive by the king of Assyria, who released him then, but no 
precise date given to this campaign it is to be supposed, that the same 
took place towards the end of his reign, when no time was left the 
king to make reparations to the breach caused the nation. 



— 215 - 

Menasseh died after an inglorious reign of fifty-five years and was 
buried in the garden of his own house, and his son Amon succeeded 
him. 

But Anion being of the same stamp than his father, he heeded not 
the warnings of the prophets and at the end of two years his servants 
conspired against and^lew him. The people of the land revenged the 
death of Amon upon all that took part in the conspiracy against him 
and placed his son Josiah upon the throne, when he was but eight 
years old. 



XXV. 

JOSIAH'S REIGN. FROM 3348 A. M. 640 B. 0. 
TO 3379 A. M. 609 B. C. 

Josiah did not follow his fathers policy. Whosoever was at the 
head of the national affairs during the infancy of the king, we know 
not; of the first seven years of his reign, nothing is said, so we are 
let to suppose, that every thing went on in the wonted manner in ac- 
cordance to the policy of his father ; but in the eighth year of his 
ascension to the throne, still a lad, guided by a regent, he began to 
inquire after the Lord God and the policy of his ancestor David 
and in the twelfth year of his reign, being then twenty years old he 
acted independent and introduced great changes. 

He gave strict orders to remove all idols, he appointed judges to 
deal justice impartially ; he went throughout the land and extermi- 
nated the idol worship wherever he came, executing the priests of 
the idols —thus purifying the land and restoring the mosaical insti- 
tutions. 

The temple was put under repairs by him. Chilkiyahu was the 
high priest. Executing the kings orders the priest found a book of 
law, which he ordered Shaphan the Scribe to hand to the king. 

The book of the law was read before Josiah and he became groatly 
alarmed, on account of the punishment therein set forth for id(»latry 
as practised by his prcdece;^8ors on the throne and by the people. He 
sent some of his officers to inquire by the prophetess Chuldah and was 



— 216 — 

answered that the words of the law would be fulfilled, but because the 
king did humble himself before the Lord, the evil that will come upon 
the nation, will not be brought about in his days, he shall be suffered 
to die in p6ace. 

Having received this answer, Josiah called a convention of the 
elders of Judah and Jerusalem : with them, the priests, the Levites 
and the assembled people he went into the house of God and standing 
upon his stand he read to them all the words of the law and admonish- 
ing the people to walk in the ways of the Lord, "to keep his com- 
mandments, his testimonies and his statutes" ; thus he entered into 
the covenant of Grod with his people. 

This renewal of the covenant took place in the eighteenth year of 
his reign, and the time being just proper, he ordered all the people to 
celebrate the Pessach feast, which was thus kept according to the 
words of Moses. Such a feast had not been celebrated in Israel and 
Judah since the time of Samuel. 

In the thirty -first year of Josiah' s reign Pharaoh-nechoh, king ot 
Egypt went forth against the Assyrian empire towards the river Eu- 
phrates, here he was opposed by the king of Judah, who in the first 
encounter was killed at Megiddo ; his servants conveyed him to Jeru- 
salem, where he was entombed by the side of his sires. 



XXVI. 

JEHOACHEZ AND ELYAKIM KINGS OF JUDAH 
FROM 3379 A M., 609 B. C. TO 3390 

A. M., 898 B. C. 

Jehoachez was twenty-three years old, when he was called upon to 
succeed his father, he reigned but three months and did what was evil 
in the sight of the Lord. Pharaoh-rechoh put him in fetters at Riblah 
in the land of Chamath, brought him to Egypt, where he died in exile, 
in his place Elyakim, brother, of the dethroned king was crowned ag 
king of Judah by Pharaoh-nechoh and his name changed into Jeho- 
yakim. 



— 217 — 

The Egyptian king exacted a tribute of the inhabitants of Judah 
of one hundred talents of silver and one talent of gold. This tribute 
was paid to Pharaoh and the king of Judah taxed his subjects with 
the utmost severity in order to raise that amount. f 

Jehoyakim also 3did evil before the Lord, prescribed the prophets 
and otherwise proved himself cruel. 

The prophet Jeremiah, son of Chilkiyahu, who commenced his 
work about in the thirteenth year of Josiah and continued the same 
during the following years of struggle, until the downfall of the king- 
dom, thus speaks of this king : "Wo unto him that buildeth his house 
'• by unrighteousness, and his chambers by injustice; that maketh 
" his neighbors work without wages and giveth him not the reward 
" for his labor ; That saith, I will build me a roomy house, and ample 
" chambers, and cutteth himself out windows, and ceileth it with 
" cedar, and painteth it with colours. Shalt thou reign because thou 
" strivest to exel with cedar buildings ? behold thy father ate and 
" drank, but he executed justice and reighteousnese, then was it well 
" with him. He judged the cause of the poor and needy ; then was 
" it well ; is not this the proper knowledge of me ? saith the Lord. 
" But thy eyes and thy heart are directed on nothing but upon thy 
" own gain, and upon innocent blood to shut it, and upon oppression 
" and upon extortion, to practice them. Therefore thus saith the 
'* Lord, concerning Jehoyakim the son of Josiah, the king of Judah. 
" They shall not lament for him, with : Wo my brother and Wo, my 
" sister ! they shall not lament for him with Wo Lord and Wo to 
" his glory ! With the burial of a beast shall he be buried, dragged 
" about and cast forth beyond the gates of Jerusalem." 

But Jeremiah spoke in vain, the king went on his reckless way 
A prophet Uriyahu, son of Shamayah, who also spoke against the 
government, to save his life, fled to Egypt, from there the king took 
him and had him executed in Jerusalem. 

Even Jeremiah was often in danger of being killed, but in the face, 
of the enraged populace he predicted in the nrme of his God, that the 
Temple of the Lord shall be desolated, the city distroyed and the na- 
tion be carried into exile. 



~ 218 — 
XXVII. 

BABYLONIA SUBJUGATES ASSYRIA, EGYPT AND 
JUDAH. 

Pharaoh Necho, king of Egypt, had gained such advantages^ over 
the surrounding nations, that in the course of three years he had 
taken all Syria, but his further progress was checked by the babylonian 
prince Nebuchadnezar, and in a battle atCarchaniish, Egypt was slain, 
but Nebuchadnezar could not follow his advantage, because his father 
had died and he had to go to Babylonia to take charge of the empire; 
so Pharao Necho remained yet for a while in the possession of Judah 
and part of Syria. 

This was the proper time for Jehoyakim and the people of Judah, 
to free themselves from the Egyptian yo'fet. Jeremiah was strongly in 
favor of doing so and if required to enter into an alliance with Baby- 
lonia, the greater part of the people and many of the kings officers 
favored that plan, but the king refused to listen to such a proposal 
and when Jeremiah sent a letter to the king, explaining why he ought 
to do so — this letter having been written by Baruch, dictated by 
Jer3aiih —the k*ni2^ threv the missive into the fire and gave orders 
for the arrest of both, Baruch and Jeremiah, but they were well hid- 
den and he did not find them. 

When Nebuchadnezar had arranged his domestic affairs, he again 
collected a formidable army, crossed the Euphrates and overran all 
Syria, meeting with but little resistance. Pharaoh Necho could not 
assist Judah, having been weekened too much and thus Jehoyakim, 
forsaken by Egypt, disliked by his own subjects, submitted to Nebu- 
chadnezar, without even trying his fortune in one battle. 

Judah was now a dependency of Babylonia, the reigning power. 
Jehoyakim was confirmed in his dignity and for three years he was 
king of Judah, under the supremacy of Nebuchadnezar of Babylonia. 

When about this time Pharaoh Necho in Egypt died and was suc- 
ceeded by his son, Jehoyakim's hopes revived and he revolted against 
Babylonia. This act was firmly opposed by Jeremiah^ but the king 
heeded not his wholesome advise, and put him in prison. Nebuchad- 
nezar now sent forth an army composed of Chaldees, Syrians Moabites 
and Ammonites (all these countries were subjected already to Baby- 
i onia) to chastise Judah. 



- 219 — 

In the forthcomming battle Jehoyakim assisted by an Egyptian 
army, was defeated. The Egyptians were driven back to their own 
country, from which they did no more return for many years. Jeho- 
yoakim fell in this battle (589) and his son Jehoyachin succeeded him, 
when he was but eighteen years old. 



XXVIII. 
JEHOYACHIN IN EXILE. 



Jehoyachin reigned but three months. The army of Nebuchad- 
nezar made rapid progress in Judah, the fortified cities surrendered 
and three months after the death of the late king the formidable baby- 
Ionian army besieged Jerusalem. 

The new king had not changed the policy of his father and on that 
account could not expect any liniancy from the enemy, and when 
Nebuchadnezar himself came to his besieging hosts in front of the 
walls of Jerusalem, Jehoyachin — to save the city from destruction — 
went out to the Babylonian king and surrendered. 

Jehoyachin was transported to Babylonia, together with his family, 
his principal officers, seven thousand of the citizen and one thousand 
mechanics ; also Ezekiel the prophet was carried with these into exile. 

The gold and silver of the temple and of the kings palace was deliv- 
ered to Nebuchadnezar as a fine for the revolt. 

Mattanyah, uncle of the late king, was elevated to the royal office 
by Nebuchadnezar and his name changed into Zedekiah. This ac- 
complished, the invadors evacuated Judah and order was restored, 
although the country bled from thousand wounds. 

Of the further fate of Jehoyachin we know, that he was kept pri- 
soner in Babylonia for thirty-seven years, until the successor of 
Nebuchadnezar, released him and acted friendly to him, made him sit 
at the royal table and otherwise provided for him. 



— 220 — 
XXIX. 

ZEDEKIAH'S REION. FROM 598 TO 586 B. C. FALL 
OF JERUSALEM. 

Zedekiah mounted the throne of Judah, a tributary king of Baby- 
lonia, when he was twenty-one years. For three years he kept his 
peace, but when at about that time the conquered countries of Edom, 
Tyre, Zidon, Ammon and Moab shoWed strong signs of revolt against 
Babylonia, also Judah was caught in that agitation, the politicians of 
these countries entertained strong hopes of gaining their independence. 
It was again the old prophet Jeremiah, who advised the king to remain 
a faithful subject to Nebuchadnezar, not to enter into a league with 
the revolting countries and not to cause a rupture with the East. By 
the efforts of Jeremiah, the scheme was abandoned and Zedekiah, to 
avoid all suspicion went to Babel, accompanied by Elashab and 
G-emariah. 

But the agitation had spread also to the captives, that lived in exile 
in Babylonia and Jeremiah sent letters to them advising them not to 
revolt against Nebuchadnezar, but to remain peaceful citizens to the 
country of their captivity, and to wait patiently for the fall of Baby- 
lonia, which was sure to come, because this alone could secure the in- 
dependency of Judah. 

Jeremiah was ably seconded by Ezekiel, son of Busi the priest, who 
stood at the head of an israelitish colony at Al Haber in Babylonia, 
who also predicted the downfall of Babylonia and the regaining of 
Judahs independence thereby. The efforts of the two prophets were 
crowned with success, neither the king of Judah, ^ nor the exiles re- 
volted. Zedekiah returned and up to the seventh year of his reign, 
remained tributary to Babylonia. 

At about this time the king of Egypt died, and his son who succeed- 
ed him resumed the struggle with Nebuchadnezar, took Graza, fought 
a naval battle against the Syrians and sent an army into Phoenicia. 

Zedekiah, who clung with the utmost tenacity to his resolution, to 
love no opportunity to regain his independence, thought that the time 
of doing so had now come, he secretly allied himself with Egypt and 
openly revolted against Nebuchadnezar. The idea, as entertained by 



— 221 — 

the king, must have been a ceneral one, because the people at large 
were under arms, and were nobly determined to die, or to regain their 
liberty and independence. 

One man alone was not carried by the current of agitation, he had 
no hopes for a final success and he therefore boldly denounced the 
alliance with Egypt and the revolt against Babylonia, it was the old 
patriot and prophet Jeremiah, his words spoken to the masses, were so 
full of truth, that he was considered dangerous and put in prison. 

In the ninth year of Zedekiahs reign, Nebuchadnezar came to Pales- 
tine to enforce obedience and although every city was fortified and 
well garrisoned one by one fell and on the tenth day of the tenth month 
(Tebeth) the hostile army appeared before Jerusalem. The king en- 
treated Jeremiah to predict the defeat of the enemy, to encourage the 
besieged, but the prophet would not speak what he did not believe and 
was left to pine away in prison. 

The siege of Jerusalem was kept up for nineteen months. The king 
of Egypt with an army came to assist his ally, but was defeated by the 
troops of Nebuchadnezar, after which all the detached bodies of troops 
were concentrated before Judah's capital The city was so hemmed in, 
that no provisions could be procured by the besieged, and famine and 
pestilence raged within the walls to an alarming extent, but no one 
entertained a thought of surrendering. 

The city held out to the eleventh year of Zedekiahs reign, when on 
the ninth day of the fourth month [Tamuz] of that year, the besieg- 
ing armies succeeded in taking the outer walls of the city and also 
Mount Zion, the city of David. Previous to the taking of which, the 
king and his officers and guards had fled through a secret gate and 
made their escape towards Jericho. Pursued by the enemy and de- 
serted by his guard, the king was overtaken and brought before the 
king of Babylonia, then at Riblah. He was dreadfully punished for his 
revolt, his sons were killed before his face, after which he was blinded 
and in company with his friends he was carried to Babel, where he was 
condemned to die in prison. 

Although the city was taken, the houses burnt and there were no 
hopes, still the people held out until the tenth day of the fifth month (Ab) 
when Nebusaradon, the general of Nebuchadnezar, succeeded in taking 
the remaining portion of the city. The temple and public building* 
were pillaged and set on fire, the heroic defender!, who escaped atarva- 



r- 222 ^ 

tion, pestilence and the sword of the enemy were taken captive and 
brought to exile to Babel. The High Priest, the commander, the 
kings counselors and his scribe were brought to Riblah and there exe- 
cuted. The vessels of the temple were also brought to Babel. 

Thus the country stripped of its wealth and the best part of its in- 
habitants was declared a province of Babylonia and Nebuchadnezar ap- 
pointed Gredalyahu, son of Achikam, as governor. 

Jeremiah, was taken from his prison and also transported, but when 
at Ramah he was released by Nebusaradan and left the choice to either 
go to Babel or return, the latter of which he preferred ; he went back 
to weep upon the ruined walls of his beloved city. His tears and sighs 
here were converted into the words composing the Lamentations of 
Jeremiah, 

Gedalyayu was not left to use his influence to better the condition of 
his brethern, he was killed in the seventh month [Tishri] by Ishmael, 
son of Nathanyah, a royal descendant, together with his warriors, at 
Mizpah. Fearing the punishmnnt of this dast^rdy deed, the people 
came to Jeremiah, asking whether it would not be best to leave the 
country, but the Prophet disclaimed such a plan, but was overruled. 
The remaining Israelites left for Egypt and took Jeremiah and his 
scribe Barach with them. They came to Daphne [Zachpanches] where 
they established a colony, finding already israelitish fugitives there, 
Many of them had also moved to Migdol, Memphis, Patros and other 
cities of Egypt. 

Also in Egypt Jeremiah did not cease in his zeal for the cause of 
Israels God. When he saw his brethern incline after the egyptian 
idols he rebuked them severely. The much afflicted patriot and 
prophet died in Egypt, 



OF 



Period iy., Part i 



A. M. B. C, 



2900 1088 
2902 j 1086 
2908 I 1080 



Saul elected king at Mizpah. 
War with Amalek. Sauls disobedience. 
War with the Philistines. Goliath 
j i and David. 

2930 I 1058 I Saul's death. David made king in He- 
bron. War with Ish-bosheth, son 
I of Saul. 

I David acknowledged king over all Is- 

j rael. Makes his capitalJerusalem. 

War with the Philistines. David's 



2937 



2939 



1051 



1049 



2945 
2960 
2970 

2973 

2980 
3004 

3010 



1043 
1028 
1018 



1008 
984 



victory. 
2940 i 1048 The ark is brought from Kiriath-yea-. 
rim and placed in the city of David. 
War with the Ammonites & Syrians. 
Abshalom revolts against his father. 
David proclaims Salomon king over 
I Israel 

1015 ! Commencing the building of the 
Temple. 
Dedication of the Temple. 
Salomon is visited by the Queen of 
Shebah. 
978 Salomons death. 



Samuel, prophet. 
Samuel renoun- 
ces Saul and 
anoints David. 



224 — 



P 



ERIOD lY. 



f- 



RT II, 



A. M.B. C.I 



DIVISION OF THE NATION. 
JUDAH. ISRAEL. REMARKS. 



3010 

3015 

3027 

3030 

3032 
3034 



3057 
3059 



3063 

3064 
3068 

3012 

3090 



978 



978 



961 



958 



956 
954 



931 



929 



925 



924 
920 



916 



898 



Rehoboam king of Jeroboam, king of 
Judah. ( Je hud ah Israel. 10 tribe 
and Benjamin.) 
Shishak of Egypt 
in war against 

Judah. 
Abijam king. 
War between Judah and Israel, the 

latter are defeated. 
Assa succeeds Abi- 
yam. Hanani pro- 
phet. 

Nadab succeeds 

Jeroboam, 
Basha succeeds 
Nadab 

War between Judah and Israel. Assa 

allies with Ben-hadad. Ramah is 

taken from Israel. 

Elah succeeds 
Basha. 
Zimri succeeds E- 
lah ; reigns but 7 
days. Omri ind 
Tibni aspire to the 

throne 
Civil war. 
Omri, king. He 
'^ills all male issue 
of Jeroboam's dy- 
nasty. Tibni killed 
in battle 

Samaria, capital of 
Israel. 
Achab succeeds 
Omri. 



Jeroboam introdu- 
ces the schism ; two 
golden calves at Dan 
and Beth-el. 



Jehoshophat suc- 
ceeds Assa. 



Achazyahu. 



Ben-hadad, I. 
of Syria. 



king 



Elijah, the Tishbite. 

Judah & Israel unite 
in war against Da- 
mascus. Ben-hadad 
II. in Syria, 
Eligha, 



— 226 — 



A. M. B. C. 



JUDAH. 



ISRAEL. 



REMARKS. 



896 !Jehoram 

War against the re-volting Moabites. 

891jJorara. 

I Edom gains inde- 
' pendence. 

883 Achazyahu ^ 

TheOmri dynasty is overthrown, Jehoram 
! an'l Achazyahu are killed by Jehu 

882iAthalia, mother of Jehu ; King 
I the late king 
urps the throne. 



876 



854 



Conspiracy against 
the queen, she is 
killed. I 

Joash made king. 



8371 

835 Amazyah. 

1 War against Edom 
and Irael. 



jJehoaohas. 
Jehoash. 



821 
706 
781 

780 
768 

767 

757 



Azaryah (Uzziyah.) 
Edom is again taken. 



755 
754 
738 
729 
726 
720 



iJotham. 



Achaz. 
Hezekia. 



Jeroboam II. 



Anarchy. 
Zecharyah andShal- 

lum. 
Menachem. 
Israel tributary to 
Asflsyria. 
Peckachyah. 
Pekach. 
Part of Israel are 

brought into exile 
Anarchy. 
Hoshea. 



Chazael in Syria. 



Ben hadad 



III., 
Syria. 



Joel ; Amos 
and Hosea 
prophets. 



Phul. Assyria. 



Isaiah, prophet. 
Rezin, Damascus * 

Tiglath Pileser 

Assyria. 



Samaria is taken by Shalmanesser and 
Israel carried into exile into Messo - 
potamia. 



— 226 — 



A.M 

32t6 

3291 
3346 
3348 

3852 
3355 



8379 



B.C. 



THE KINGDOM OF JUDAH AFTER THE FALL 
OF ISRAEL. 



712 

697 
642 
640 

636 
633 



609 



Jerusalem is besieged by Assy- 
ria, but is saved. 
Menasseb, King. 
Anion. 
Josia. 



Senacherih, Assyrian. 
Nachum (prophet.) 
Essarchaddon, Assyria. 



Babylonia, [Nabopolasser] 
gains independence. 

United with Media Nab. over- 
throws the Assyrian empire. 

Pharaoh necho, Egypt, 
the Chaldeans. 



Zephaniah [prophet.] 



3380 


608 


3383 


605 


3384 


604 


3391 


597 


3394 


594 


3399 
3402 


589 
586 



The temple is repaired and the 
service therein reconstruct- 
ed in accordance to the law 
of Moses. 

Josia opposes the Egyptian 
army and is killed in a bat- 
tle at Megiddoh. 

Jehoachez succeeds his father, but is dethroned by Pharaoh 
Necho after 3 months, he is brought to Egypt, where he 
dieth. 

Pharaoh Necho exacts a heavy tribute from Judah, he 
crowned Elyakim, king over Judah and changed his name 
into Jehoyakim. Habakok, Jeremiah, prophets. 

War between the Egyptians 
and Chaldeans; the latter 
overpower the former. 
Nebuchadnezar king of Baby- 
lonia. 

Jehoyakin, succeeds Jehoyakim, he reigns but 3 months, is 
taken captive by the Babylonians, brought to exile with a 
great many Jews, amongst whom was the prophet Ezekiel; 
Nebuchadnezar places Mathanyah on the throne, calls his 
name Zedekiah. Judah is tributary to Babylon. 

Zedekiah, seeing that the Egyptians had taken G-aza from 
Neb. and that sundry countries, tributary to that empire, 
revolted, he allied with the Egyptians, determined upon to 
regain Judah's independence. 

The Babylonians besiege Jernsalem. 

Nebusaraden, general in chief of Nebuchadnezar's army, 
takes Jerusalem. The temple is burnt, Zedekiah is blind- 
ed, his children killed. The Jews, with the king are 
transported to Babylonia. Judah declared a Bab. prov- 
ince and Gedalyah put there as governor ; but he is killed 
shortly after and the remaining Israelites emigrate to Egypt. 



— 22t — 

Recapitulation : From 2900 A, M., 1088 B. C. until 3010 A. M, 
978 B. C, a period of 110 years 'the nation was 
united under 3 kings. 

From 3010 A. M., 978 B. C, until 3268 A M., 
720 B. C, a period of 258 years were two king- 
doms Judah and Israel. 

From 3268 A. M., 720 B. C. to 3402 A. M., 586 
B. 0:7^a period of 134 years, Judah alone ex- 
isted. 

All in all the nation existed 502 years, Israel 
had 19 and Judoh 20 kings. 



f^ERIOD Y, 



From the Babylonian captivity, 



TO THE DESTRUCTION OF THE SECOND TEMPLE. 



Comprising the books of Daniel, Ezra, Nehemiah, Malachi. 



FROM 3402 A. M. 586 B, C. 
TO 4058 A. M. 70 A. C 



A PERIOD OF 656 YEARS. 






DANEEL. CHANANYAH. MICHAEL AND AZARYAH. 

The Israelites, transported by Nebuchadnezar, were chiefly brought 
to Babylonia, where, on the side of the Euphrates, they established 
colonies. Those, who were exiled there with the last transport, after 
the temple and Jerusalem were destroyed, found already friends and 
co-religionists there, and all that spoke the hebrew tongue, whether 
formerly belonging to the kingdom of Judah or that of Israel, united 
and remained so ever afterwards and are henceforth known by the 
name : The Jews or Israelites. Their condition in Babylonia was not 
a sad one, they were left to chose their vocation, many of them pur- 
chased landed property and gained wealth ; in no case were they mo- 
lested in their religious exercises ; they could even aspire to political 
renown, as we see examplified by Daniel and his friends. 

Here in exile the Jews reflected upon the cause, that determined 
their fall ; and it took them not long to know or to feel, that they 
had deserved such fate by forsaking the Grod of their fathers, that 
Universal Grod, the knowledge of whom they should impart to all 
nations. How little they had accomplished that mission, they now 
knew, the folly of idol worship, in which they were steeped for hun- 
dreds of years, now became evident to them. The more such whole- 
some reflections and thoughts were entertained, the purer, brighter 
and loftier became their ideas concerning Uod and Religion, idolatry 
was discarded and they congregated together in prayer to the Most 
High. 



*32 



~- 232 — 

Nebuchadnezar was not evil disposed towards the Jews, he ordered 
Asphenas, the chief of his enuchs, to select of the lads, children of 
the nobles, ,that were transported from Judah, the best and the wisest 
and to give them a good education, that the king may make use of them, 
as officers, instructors etc .Among these lads were Daniel Chananyah, 
Michael and Azariyah, whose names were changed into : Belteshatz- 
zar, Shadrach, Meshach and Abed-nego. 

The king had provided, in order that these lads should in no way be 
thwarted from their studies, that they should receive from the provi- 
sions and the wine as served on his royal table. Daniel and his 
friends begged to be excused to partake of this food or wine, because 
they considered it wrong, a transgression of the mosaical laws, which 
they were rigidly to enforce. The chief, who was placed over them 
was finally persuaded to grant»their request, because he liked them 
very much, and so the four Jewish lads lived in Nebuchadnezar's palace 
in strict conformity to the laws of Moses. 

After three years they were introduced to the king, who after a 
close examination of them found Daniel and his friends well qualified 
to enter the service of the king and were accordingly elevated to posi- 
tions of eminence and trust, 

Daniel in particular proved himself worthy of the confidence be- 
stowed upon him by the king. On one occasion, when Nebuchadnezar 
who then found himself on the head of the most powerful and formid- 
able empire, was thinking of the future, reflecting upon means to so 
govern it, that his vast domains should for ever remain in his and his 
offsprings possession, he conversed with Daniel, who showed the king 
conclusively that the empire under its present king had gained its 
climax, that he alone could keep it thus, but that the successors upon 
the throne would prove themselves less able and thus under them th 
empire would diminish and finally be entirely overthrown. 

In giving this opinion Daniel used the following figure. He placed 
before the kings view a visionary image ; its head of fine gold, its 
breast and arms of silver; its belly and thighs of copper, its legs of 
iron, its feet partly of iron and partly of clay. A stone is hurled 
against this figure, not by human hands though, and the clay, iron, 
copper, silver and gold are chaffed together, ground and carried off by 
the winds, so that nothing of it remained to note the place where it 
stood. 



— 233 — 

The king was well pleased with the wisdom and statesmanship thus 
manifested by Daniel and he made him governor of the whole province 
of Babylon and superintendent over all the wise men of the empire. 
Recommanded by Daniel, his three friends Shadrach, Meshach and 
Abed-nego, were appointed officers over the public service. 

But be it remarked hereT^that in the year A. M. 3405 or 585 B. C. 
after Nebuchadnezar had captured and reduced Jerusalem he directed 
his columns against the other nations of Asia Minor, which one by one 
invated and totally subdued. Ammon, Moab and Edom, the Arabi- 
ans, the Phelistines, the Sydonians and the Abyssinians, all felt the 
weight of his powers and became tributary to the Babylonian empire 

After the fall of ancient Tyre, Nebuchadnezar overrun Egypt and 
reduced that country so low, that for forty years after it lay almost 
desolate. Also the insult, which had been put upon him by the mur- 
der of his deputy Gedalyah in Palistine, he punished; 3418 A. M. 
570 B. C.^ he sent his general Nebusaradon there, who traversed it 
to extremity, completing the desolation and carry with him 745 
persons, of the chiefs of the remnant, to join their brothers in captivity 
in Babylon. 

One year after this, 569 B. C , Nebuchadnezar found himself at the 
head of an empire, more extensive, than ever before obeyed the dic- 
tates of one man, he now returned to his capital, which he carefully 
adorned with the most curious works of art and enriched with 
plunder. 

In this time falls the conversation referred to in this chapt. between 
the emperor and Daniel ; for which the latter was highly lauded, and 
received high in royal favor. The wisdom shown by a devout son of 
Israel made the king reflect upon the faith of Israel and he manifested 
some reverance for Jehovah, the God of Israel. 



— 234 — 

II. 

THE GOLDEN STATUE. 

Soon after Nebuchadnezar erected a golden statue of his father and 
issued a proclamation, that all his subjects should pay divine honors 
to it. To this edict the friends of Daniel refused obedience and they 
were in consequence condemned to be burnt to death. 

A furnace was heated more than ordinarily and these three men were 
cast into it, but they were saved from such a fearful death ; additional 
honors were heaped upon them, after they gave their reasons for dis- 
obeying the edict, and a decree was published that every tribe and 
nation, that lived under the protection of Nebuchadnezar should de- 
voutly worship the God of Israel. 

But this did not last long, soon the heart of the emperor became 
again swollen with pride, as he contemplated the magnitude of his 
possessions and the extent of his power. It is even believed, that he 
meditated an act of folly so extravagant as the assumption of divine 
honors to himself. 

Thinking upon executing such designs, he one night dreamt a dream 
by which he became very much alarmed. Daniel was called to explain, 
if possible, the different figures ol that dream, which he did. 

The ambition of the king to carry out his idea was great, but the 
fear of heavenly punishment, as predicted by Daniel, should he insist, 
overpowered him and he desisted, but his mind was not strong enough 
to overcome the agitation and Nebuchadnezar became insane. For 
seven years his soul was dark, the king imagined to be an animal and 
he crept upon hands and feet. Nebuchadnezar recovered and publicly 
expressed his penitence and humility, and after reigning a few years 
longer prospereously, he died and left the crown to his son. 



— 235 — 

III. 

EVIL-MORODOCH AND BELSHAZAR. 

Nebuchadnezar died 3427 A. M. 561 B. C. and his son, Evil-raoro- 
doch ascended the throH6-t)f Babylon. This prince did not possess 
the qualifications necessary to j^overn such a vast empire and his reign 
which lasted but three years, was exceedingly disasterous ; jealeous 
of the growing power of the Modes, he formed a formidable league 
against them, but was defeated and slain by Cyrus, then a very young 
man, who was the leader of the Medes and Persians. 

That Evil-morodoch was well disposed to the Jews in exile is shown, 
by his humane action towards Jehoachin, the king of Judah, who was 
still kept in prison, he released and supplied him with a decent main- 
tenance at his court. 

This monarch was succeeded by his son Belshazar a man not less 
weak, but by far more haughty than his father, who ascended the 
throne 3430 A. M. o58 B. C. and who was destined to be 
the last of the descendents of Nebuchadnezar to aspire to regal 
honors. 

On one occasion Belshazar gave a banquet, to which he invited a 
thousand of his chief nobles. Being very mery and throwing off 
all restraint, the king introduced sacrilegiously the sacred vessels 
from the temple at Jerusalem, which his grand-sire had taken thence 
and which by his predecessors were constantly treated with respect. 

The hour of mid- night was come, and the voice of mirth and revel- 
ry rolled high, when the king imagined to see a human hand inscribing 
upon the opposite wall some characters, as it were of fire. Great was 
the dismay of the monarch at this interruption of the festivities, and 
it rose higher when none of the Chaldean scholars present could be 
found to decipher the hieroglyphics, which the king had seen. 

In this consternation, the queen-mother, suggested to her son the 
propriety of consulting Daniel, the man, to whom his great ancestor 
had owned himself under so many obligations, and whom Belshazar 
had not designed to notice. 

Daniel was at once summoned to the presence of the king, the 
characters placed before him and he stated, that the writing upon the 



— 236 — ' 

wall was foretelling the speedy destruction of the king. The words 
were hardly uttered, when a band of conspirators burst in, Belshazar 
was slain and his scepter quickly transferred to his relative, the king 
of Media, known by the name of Cyaxares or Darius, the Mede, 

Belshazar had reigned but five years, his cruelty brought about the 
cirsis, by which the Babylonian empire became part of the domains 
of the king of Media. 



TV. 

DARIUS, THE MEDE, AND DANIEL. 3435 A. M. 
553 B. C. 

Darius did dot make Babylon his capital, but preferred his ancient 
residence to the splendour and magnificence of the Chaldeae metro- 
polis ; so he contented himself with appointing one Nabordoricus to 
act as his deputy in Babylon, while he himself continued to hold his 
court at Echatana. But not being altogether indifferent to the pros- 
perity of his great empire, the king divided the same into hundred and 
twenty satrapies, subject to the controle of three presidents or chief 
ministers ; and such was his reverence for Daniel, that he appointed 
him to the first rank among these representatives of the imperia 
majesty. 

In this capacity, Daniel, the foreigner, was envied and hated by the 
Persian and Median nobles, and they fell upon the following device to 
effect his ruin. 

They caused Darius to issue a proclamation, that for the space of 
thirty days no one should present a petition either to God or man, 
except to the king, on pain, of being cast, in case of conviction, into 
the lions den. 

Daniel, as might well have been expected, pa4d no regard to this 
mandate, but repaired into his room, as he was want to do thrice a 
day, to make supplication before the Most High. The envious nobles 
intruded upon him in his privacy and there finding him in prayer, they 
reported to Darius, who greatly to his sorrow, condemned him to 
undergo the punishment of being thrown into the lions pit. 

The king very reluctantly signed the death warrant of Daniel, but 
was finaly persuaded to comply with the letter of the law, by his 



— 237 — 

nobles and thus accordingly Daniel was thrown into the lions den ; 
but for some reason or other, the brutes refused to harm him, and when 
Darius came to lament the loss of such a worthy servant and found 
him still among the livin.sc, he was rejoiced, caused him to be extricat" 
ed and his accusers to be thrown to the ferocious beasts by whom 

they were devoured. 

After the deliverance of Daniel from the lions den, Darius decreed 
in his empire, that each and every one should reverence the Grod of 
Israel, "because he is the living Grod and endureth for everlasting.' 



BABYLON CONQUERRD BY PERSIA. 3450 A. M. 
538 B. C. 

Darius lived after the occurences in the previous chapter but two 
years ; In the years 551 B. C. he died and his nephew and son-in-law 
Cyrus [Keres], then king of Persia, succeeded him npon the throne 
of Media. 

The province of Babylon, which by right of conquest and inheri- 
tence, belonged to the king of Persia and Media, now revolted. 
Nabordoricus, the deputy of Darius, allied with the Lydians, than in 
war with the Medes, threw off the yoke and sent anxiliaries to the 
latter. 

The confederates were defeated in a great battle and after a variety 
of great conquests, Cyrus finally overrun Babylon and it was carried 
by assault. 

In the second year after the conquest of Babylon by Cyrus, king of 
Persia and Media, a proclamation was issued by that monarch saying : 
" Thus hath said Cyrus, the king of Persia, All the kingdom of the 
earth hath the Lord, the God of heaven, given unto me ; and he hath 
directed me to build for him a house at Jerusalem, which is in Judah. 
Whoever among you, that is of all his people, may his Grod be with 
him, and let him go up to Jerusalem, which is in Judah, and build 
the house of the Lord, the God of Israel, he is the God, who is in 

*33 



Jerusalem. And whosoever remained out of any place, where he hath 
sojourned, him shall the men of his place assist with silver, and with 
goods, and with beasts, besides the freewill offering for the house of 
God, which is in Jerusalem." 

With great joy the Jews saw, that God had at last looked upon 
their affliction ; and gathering together to the number of nearly fifty 
thousand persons, they put themselves uader the guidance of Zerub- 
babel, grand-son of their late king Jehoachin, and Joshua, grand-son 
of the high-priest Saraiah, whom Nebuchadnezar had put to death. 

To them the sacred vessels were restored, that belonged to the 
temple, which were carried to Babel and in the year 3452 A. M. 536 
B, C. exactly 69 years since the commencement of their troubles under 
their king Jehoyakim, the Israelites set out to return to their native 
land, to re-possess it. 

It is not very easy to imagine the satisfaction, which these poor 
exiles must have experienced, when the hills and valleys endeared to 
them by a thousand glorious associations once more opened to their 
view. They spread themselves, few as they were, over their ancient 
possessions ; applied themselves diligently to the rebuilding of their 
houses and cities ; and at the end of seven months returned in a body 
to Jerusalem, where around its ruins several of the great festivals 
were held. This was followed by a general collection of funds, the 
preparation of materials and the enrollment of workmen ; and in the 
following year the foundation-stone of the second temple was laid. 



VL 
THE SAMARITANS. 



For a time the re-building of Jerusalem and the temple went on in 
good spirit, but the zealous workmen had not made much headway, 
when the Samaritans, that mongrel race, which Shalmanasser planted 
in the room of the ten tribes carried by him in the captivity, applied 
for permission to join them in the holy work, under the pretense, that 
the God of Israel was equally an object of worship to them, as to 
the Jews. 



— 239 — 

Zerubbabel though would by no means accede to the proposal, 
Such individuals of the ten tribes, that lived among the Samaritans, 
who would repair under his standard, he would gladly receive ; but to 
treat the Samaritans as legal heirs to the divine promise he would not 
consent and these were therefore refused to join in the building of the 
house of the Lord. 

The consequence of this refusal soon became visible; the Samaritans 
from that hour became bitter enemies to the Jews ; and they placed 
all obstacles in the way of the workmen, they could. Although they 
would not venture to disobey the edict of Cyrus by openly opposing 
the progress of the work, they nevertheless prevailed upon his minis- 
ters, by bribes and iniquitous representations, to throw a variety of 
impediments in the way ; and so the building went on for several 
years slowly and painfully. 

It excites no wonder, that such could have been done under the 
monarch, who showed himself so friendly to the Jews, as to release 
them from exile and furnishing the returning people letters of recom- 
mendation, when we take into consideration the many wars and con- 
quests of Cyrus, which detained him for most all the time abroad. 
But still as long as this king lived, the opposition to the building could 
only be done covertly, but when Cyrus died 3459 A. M. 529 B. C- 
other and more effectual means seems to have been adopted to thwart 
the designs of the Jews. 

The successor of Cyrus upon the throne of Persia, Media and Baby- 
lonia was Cambyses, during his reign, seven years and four months, 
the building of the temple at Jerusalem was entirely interrupted. But 
when Darius Hystaphes ascended the throne of Persia, orders were 
issued to prohibit all further interruption of the building. 

In consequence of this proclamation the work was resumed with 
fresh vigour and in the sixth year of Darius' reign, 3472 A. M. 516 
B. C, the temple was so far advanced, that divine worship could be 
held therein. 

Zerubbabel was still governor and Joshua, high-priest, when the 
above act occured and they celebrated the feast of Pessach, on the 
fourteenth day of Nissan, in the new house of the Lord with great 
joy and gladness. 



— 240 — 

But again tlie Jews were troubled by the Samaritans, tbey refused 
to pay the tribute, imposed upon them by Cyrus, on the plea, that the 
temple was now completed. Zerubbabel proceeded to the court of 
Darius and soon returned with a fresh mandate, that the tribute must 
be paid until the outer works were completed. After this the work 
went on smoothly, and long before Darius paid the debt of nature, the 
second temple was finished and dedicated to the service of the Lord 
Most High. 



VII. 
AHASUERUS. 3511 A. M. 477 B. C. 

Darius died 3505 A. M. 485 B. C. and was succeeded by Xerxes 
of whom little or no notice is taken in scripture, but of whom is relat- 
ted, that he confirmed to the Jews all the privileges granted to them 
by his father. 

Xerxes was followed on the throne by Artaxerxes Longimanus in 
3511 A. M, 477 B. C. This monarch is supposed to be the one men- 
tioned in the scripture by the name of Ahasuerus, in whose time falls 
the history of Esther and Mordochai. 

This monarch was very successful in several conquests and in the 
third year of his assumption of the regal power, he repaired to his 
capital Susan or Shushan, where, to celebrate his triumphs he gave 
a great feast to his nobles, which, if recora is true, lasted one hundred 
and eighty days. 

At the expiration of these feastings he opened his palace garden to 
all his subjects and gave them a feast of seven days duration. When 
at the concluding of this least, the king was very merry and in the 
the hight of his intoxication, he ordered his queen Yashti to appear 
before his guestes "ornamented with the royal crown, to show the 
people and the princes her beauty ; for she was handsome in ap- 
pearance. 

The queen, considering such a step derogatory to her honor as a 
female and a kings consort, refused to obey the king's order. 



— 241 — 

Ahasuerus was too indignant at what he considered an encrouch- 
ment upon his territory to make allowance even to the prevailing 
custom of his own country, which vindicated the refusal of Vashti, 
but he forthwith deposed the queen and advised by his noblemen, 
foremost among them was Haraan, he gave orders, that from all the 
provincess ot hifl empire the most beautiful virgins should be assem- 
bled at Shushan, in order that a successor might be chosen to fill the 
queenly station. 

By far the lovlest of all females introduced to the notice of the 
kins's chief Enuch was a Jewish maiden, Hadassah, niece of Mordochai, 
a Benjamite, who had been brought hither with the captives taken by 
Nebuchadnezar of Jerusalem. Father and mother of Hadassah were 
dead and Mordochai had adopted her. 

This maiden, whom the Persians called Esther, (star), made so deep 
an impression on Ahasuerus, that he selected her, in preference to the 
rest to be his wife. The nuptial feast was celebrated with great pomp. 
Under advise of her guardian Esther did not reveal to the king her 
Jewish descent ; and for some time this remained known only to her 
and Mordochai. 

Mordochai, who held an humble office about the court, once over- 
heard two of Ahasuerus' officers conspire together, to assasinate the 
king, he communicated this fact to Esther, who in Mordochui's name 
told i' to the king. The matter was investigated and proved to be 
true, the conspirators were executed and the matter was put on record 
in the annals of the Persian empire. 



VIII. 

HAMAN'S ELEVATION; ITS CONSEQUENCES. 

Among the nobles in Ahasuerus court was one, Haman, an Amalekite, 
who became a great favorite of the king, so that he was raised to a 
position higher than that of any noble man in that vast empire. This 
man, like other favorites of oriental princes, was in the habit of re- 
ceiving the most abject flattery from those around him, they all bent 
their knee and kneeled before him whenever and wherever he made his 



— 242 -. 

appearance. Mordochai alone refused to so humble himself before 
Haman, because he would only bent his knee before the Eternal. 

The fury of Haman rose to the highest pitch, when he discovered, 
tbat Mordochai could not be prevailed upon to follow the example of 
the crowd. To sacrifice the guilty individual was not vengeance 
sufficient for such an affront as this, and when Haman was told, that 
Mordochai was a Jew, he determined to exterminate the whole nation . 

On one occasion, when Haman was with the king, engaged in re- 
velry and mirth, he thought the time come to execute his design. 
By a serious of false representations and the promise of a rich spoil, 
he prevailed upon the king to sign and seal a proclamation, ordering 
his subjects to rise against the Jews on one day, the thirteenth of 
Adar, to kill them, men, women and children and to enrich themselves 
with the spoil taken from the doomed. 

"The runners went out with all speed with the kings decree, and 
the law was given out in Shushan the capital ; and the king and Ha- 
man sat down to drink ; but the city of Shushan was perplexed." 

As soon as this tremendous edict became konwn, the Israelites were 
everywhere affected with the deepest sorrow. Mordochai went about 
the court in sack-cloth and ashes. The queen, on hearing this, about 
her guardian, sent word to him, to know why and wherefore such 
manifestations of sorrow and affliction. Mordochai sent a message to 
the queen of all what Haman had done, procured a copy of the de- 
cree, commissioned the messenger to hand this to Esther with the 
request to appear before the king and prevail upon him to annul 
this cruel mandate, by which her nation was doomed to utter distruc- 
tion. 

Esther, on hearing this sad news returned answer to Mordochai, that 
it was law that whosoever should appear before the king, without be- 
ing called would die and she had not been called these thirty days ; 
but Mordochai returned a missive, that it was her duty to intercede 
with the king in behalf of her race, even at the sacrifice of her own 
life, closing with the words : "And who knoweth whether thou hast 
not for a time like this attained to the royal dignity." 

The queen could withstand no longer and she ordered Mordochai to 
assemble all the Jews in the city, they should fast and pray for three 
days, on the third day she would proceed before the king at the peril 
of her own life. 



— 243 — 

On the third day Esther put on her royal apparel and appeared before 
the king in the inner court. Contrary to all her expectations she was 
graciously received and encouraged to name her request, which should 
at once be fulfilled. The queen demanded, that the king and Hanian 
should honor her with their presence at the banquet, which she had 
prepared for them. The invitation was accepted and orders sent to 
Haman to hurry him into^ie queens palace. 

At this banquet, when the king was happy, he again asked of 
Esther to let him know, what urgent matter had brought her to his 
presence, upon which she answered, that to morrow at the banquet, to 
which the king and Haman were invited, she would name her requesD. 

Departing the pride of Haman received, as may be imagined, a ten- 
fold increase in consequence of the honors lately conferred upon him ; 
and his rage against Mordochai became proportionably violent, when 
that person refused even to salute him as he past. He hastened home 
and at the suggestion of his friends he at once ordered a gibbet to be 
erected in the yard, thereon he would suspend the dead body of his 
enemy, as soon as the new day should dawn. 



IX, 
HAMAN'S FALL. 



When Haman arrived at court, to have the warrant signed by which 
Mordochai was to be executed, he was told, that the king passed a 
sleepless night and had ordered his attentand to read for him some 
events out of the annals of the Persian empire. 

It just so happened, that the reader read the proceedings of the 
conspirators, whom Mordochai overheard and exposed, and the king 
was in the act of accusing himself of inattention of his duty in hav- 
ing failed adequately to honor the person, whom he was indebted for 
this important service, when Haman was introduced to his presence. 

The king at once requested his favorite to give him an idea, how he 
could honor a person, to whom the king owns a debt of gratitude. 



— 244 — 

Haraan, nothing doubting, that he. was himself the individual to 
whom the king alluded, advised, that the highest marks of royal ap- 
probation should bestowed upon such a trusty servant; "Let them 
bring a royal apparel, which the king hath worn, and a horse, on 
which the king had ridden, and let there be placed a royal crown upon 
his head. And let the apparel and the horse be given into the hands 
of one of the kings princes, of the most nobles, that the may array 
the man, whom the king desireth to honor and let them cause him to 
ride on the horse through the streets of the city and proclaim before 
him : Thus shall be done to the man, whom the king desireth to 
honor." 

The mortification of Haman must have been great, when the king 
approved of his plan and commanded him to carry out his suggestions 
to the letter in favor of Mordochai, the Jew, who sits under the gates 
of the court. The kings command was not to be trifled with and so 
Mordochai was arrayed in royal apparel, a crown placed upon his head 
and upon the kings horse he was led through the streets of the city 
by Haman, who proclaimed : **Thus shall be done to the man, whom 
the king desireth to honor." 

But the performance of this task, irksome as it was, proved but the 
commencement of Haman's troubles. He was scarcely at home, to 
seek consolation amid his friends and the members of his family, when 
he was called to repair to the banquet of the queen, to which he was 
invited. 

When at this banquet the king demanded from Esther, to tell him 
of her request, she availed herself of the occurence of the morning to 
plead the cause of her persecuted kindred : "For we have been sold, 
I and my people to be destroyed, to be slain and to be exterminated 
and if we had been only sold for bondmen and bondwomen, I would 
have remained silent ; for the adversary regardeth not the damage of 
the king." 

So eflfectually did Esther expose the treacherous plan of her adversary 
that the king saw in a moment into his designs, and finding upon in- 
quiry that "An adversary, and inimical man is this wicked Haman"; 
his rage was great indeed, and when a servant stated to the king, that 
Haman had erected a gibbet in his yard for the execution of Mordo- 
chai "who had spoken well for the king," a decree was at once issued 
to suspend him thereon. 



— 245 — 

Thus Haman suffered the fate which he had intended for Mordochai, 
his children were killed or sold as slaves, his house razed to the ground 
and all his offices were transferred upon Mordochai. 



PURIM. 

Although Haman was executed and Mordochai raised to high honors, 
for Esther had told the king, that she was a Jewess and the niece of 
that person, but still the danger wa^s not entirely removed. 

The austere laws of the Medes and Persians admitted of no repeal; 
a decree issued by the king under his hand and seal, could no more be 
revoked, thus the subjects were still advised to exterminate the Jews 
on that certain day and to enrich themselves with their spoil. 

In this dilemma Esther and Mordochai again supplicated the king, 
who gave them permission to issue a proclamation to the Jews, signed 
and sealed by the king, by which they were permitted to resist every 
attack made upon them by the subjects of the emperor. 

The satrapies of the empire on hearing the high honors bestowed 
upon Mordochai, the Jew, by the king, and being notijfied of the new 
mandate, assisted the Jews in the hour of danger against any one who 
should rise up against them, so that the day which was destined to see 
the extermination of the Jews was changed into a holy day to be cele- 
brated with feastings and rejoicing. 

When these exciting days were past and peace restored to the empire 
Esther and Mordochai sent letters of congratulations to all Jews, re- 
questing them to observe these days (14 and 15 ot Adar) as holy dayS; 
"Like those days whereon the Jews had rest from their enemies, and 
the month which was changed unto them from sorrow to joy, and from 
mourning into a feast day ; to make them days of entertainment and 
joy, and of sending portions one to another and gifts to the needy." 

The name of this feast, proposed by Esther and Mordochai, and ac- 
cepted by the Jews, was put down as Purim (lot), because when the 
superstitious Haman had already gained the sanction of the king for 
his designs to exterminate the J ews, he caused his servants to draw 



— 246 — 

lots, and in this manner he would determine upon month and date to 
execute his wicked design. 

This action on Haman's part gave the name of the feast. 

Of the final deeds of Mordochai we only know that : '^Merdochai the 
Jew was the second in rank after king Ahasuerus, and great among 
the Jews, and acceptable to the multitude of his brethern, a promoter 
of good to his people, and speaking peace to all his seed." 



XI. 
EZRA AND NEHEMIAH. 



The temple at Jerusalem was concluded and dedicated to the service of 
the Lord, the city itself was rebuilt, but had no fortifications, walls, in 
fact the Jewish colony was in anything but flourishing circumstances, 
the Samaritans were still bent upon mortifying them where— and 
whenever they could. 

Some 58 years after the completion of the temple, in the year 3530 
A. M. 458 B. C. under the reign of ArtaxerxesLongimanes the colony 
at Palestine received a fresh support from the remaining exiles. 

Ezra, an ofi'spring of the priestly family of Ahron, renowned at court 
as an able and zealous expounder of the law, was awarded the privelege 
to proceed to Jerusalem to assist his brethern, a letter of recommenda- 
tion was given to him by the king, and his counselors at the same 
time contributed freely and plentifully towards endowing the house of 
Grod in Jerusalem. With a new colony of over 1700 men, without the 
women and children, Ezra departed and soon arrived at Jerusalem. 

Arrived here with his intentions principally to re-generate the mosai- 
cal institutions, to install judges to deal justice impartialy, Ezra must 
have felt downcast upon seeing the colony in such a dilapitated condi- 
tion, as it was then in. The colonists had married heathen-women and 
became, if not heathen themselves, but very lax in the exercise of the 
law. A counsel of the nobles was convened and the matter investigat- 
ed, and finally resolved to declare all such marriages, entered into in 
direct opposition to the laws of Moses, as null, void and illegal. A 
mass-meeting of the people was called and convened at Jerusalem ; here 



— 247 — 

Ezra rebuked them severely for committing such vile transgressions 
against God and his law and notified them of the resolution as past by 
him and the nobles, that whosoever should fail to come up to the re- 
quirements of the same, should act in contradiction thereto and remain 
in such illegal marriage, should lose his rights and priveleges in the 
colony. A committee oftHe nobles was appointed, headed by Ezra 
himself, to investigate each case separately and see to it, that the new 
covenant as now concluded should be kept up. So zealous were these 
nobles in their efforts in behalf of God and his law, that within three 
months the work was finished, the strange wives, which were forbidden 
by Moses in matrimony, were sent off and provided for; the Jewish 
colony was cleared from the influence of heathen example. 

Ezra now went to work and copied the law of Moses ; out of his 
hands very probable the same went forth in the form we have it still. 
A society, in after years known by the name "The great Synode" whose 
members were mostly men of learning, of wisdom and fidelity to the law 
of God, who are in later times known as * 'the men of the great Synode" is 
also supposed to have been called into life by the zealous Ezra. It was 
the paramount duty of these members to spread the knowledge of the 
law, by distributing copies from which every one could draw water 
from the ever livino; well. 

Some fourteen years afterwards in the year 3544 A. M. 444 B. C. 
Ezra received a most powerful and valuable support in his zealous en- 
devors to regenerate the Jewish nation. Nehemiah, son of Chachal- 
yah, butler of the king, while at the capital Shushan fulfilling the 
requirements of his office at court, heard from a man of Judah who had 
returned, that the colony at Jerusalem was in a state of misery and 
disgrace, that the walls of the city were torn down and the gates burnt. 
Hearing the sad news Nehemiah mourned and wept at the sorrowful 
fate of his brethern. When he next appeared before the king, his down- 
cast appearance was noticed and inquired into by his august master ; 
upon which he made answers : "May the king live forever, why should 
not my countenance be sad, when the city, the place of my fathers se- 
pulchres lieth ruined, and her gates are consumed by fire." The 
king kindly granted Nehemiah's request, to go to Jerusalem and re- 
built the walls, he also gave him letters of protection to his governors 
beyond the river and letters to his overseers of the forests to provide 
him with the necessary wood. 



— 248 -. 

Nehemiah at once started towards Jerusalem, arrived, he with but 
few men, surveyed the sunken walls Aroused by the energy of the 
man the people began the work with a will, and in spite of all the 
obstacles placed in their way by the Samaritans, Sanballat the Chornite 
their governor, Tobiyah the Anonite, his servant and Geshem the Arab, 
the work was finished in 52 days, the work was commenced on the 2nd 
day of Ab, and was completed the 25th of Elul. 

Early on the first day of Tishri a convention of all the people, men, 
women and children was held, upon a public square in Jerusalem. 
Ezra read the law till noon, and because his voice could not be heard 
everywhere, some noble men and Levites voluntered to repeat his words 
to those who stood too far ofi" from the principal reader. Up to the 29th 
of the month the reading was continued, the law CKpounded ; the feast 
of booths was celebrated ; on the 24th the people united to a national 
day of repentance and avowed their firm determination now and always 
to faithfully adhere to the laws of Moses, as read and expounded by 
Ezra. 

In order to-bring the city again to its former splendor, Ezra and 
Nehemiah proposed and the convention ratified tlie resolution, that all 
the nobles had to make their permanent homes at Jerusalem and from 
the colonists the tenth part, to settle there voluntarily or to be drawn 
by lot. 

Ezra and Nehemiah may be considered as the regenerators of the new 
colony ; with all their efibrts they worked to re-establish the service of 
God according to the law of Moses, and their endeavors were crowned 
with success ; the law became national property, national books, from 
which every one could draw the whole Jewish economy. 

The society, of which we spoke above, assisted the leaders in spread- 
ing the law and exacting its obedience and they inaugurated many, and 
most wisely calculated institutions. The sanctity of the Sabbath was 
enforced ; justices were installed who had to keep sessions on Mondays 
and Thursdays of every week, market days, on which the country people 
flocked into Jerusalem to sell and to buy, and to further profit 
by the concourse of people in these days it was legislated that the 
priests and levites, must read to the people some portions from the 
books of Moses, in order to spread the knowledge of these sacred writ- 
ings. 



— 249 — 

Twelve years Nehemiah remained at Jerusalem and at the head of 
the government of the colony ; in 3556 A. M. 432 B. C. he returned to 
Persia ; eight years afterwards in 3564 A. M. 424 B. C. he again ask- 
ed permission to go to the holy city, where he found the colony some- 
what in disorder and used all his eiForts to right it again. 

A powerful co-operator Ezra and Nehemiah found in Malachi, the 
last prophet in Israel. Those three men united their endeavors to 
crush idolatry and so successfully was this accomplished, that here- 
after paganism, schisms and dissensions from the mosaical institutions 
were no more tolerated nor never thought off; the books of Moses were 
considered holy and the truths therein exemplified, were looked at as 
of divine origin and thus obeyed. In this period the wise men began 
to collect the extant writings of the prophets and historians and to ex- 
pound and to explain these versions was now their chief effort. These 
explanations were not written down, but transmitted orally, by tradi- 
tion, from generation to generation. 



XII. 
SAMARITAN TEMPLE ON MOUNT OERIZIM. 

We have seen that the colony settled in Samaria, the former capi- 
tal of the kingdom of Israel, engaged a priest, whose home was 
Bethel, to teach and expound to them the law of Moses, but their 
heathen and pagan inclinations were not at all given up ; in the course 
of time they became a mixture of Judaism and paganism. 

When the Jews returned from Babylonia and commenced to re-build 
the temple, the Samaritans considering themselves as belonging to the 
Jewish nation, came and asked to be permitted to assist in the erection 
of that house of Grod, but were refused. The Israelites could no more re- 
concile with paganism. From this time forward, the Samaritans strained 
all efforts to check the further design of the people. As we have seen 
they caused, by misrepresentations on the court, the work to be post- 
poned for some years ; but when the work was resumed and the work- 
ers were protected by the king, they mocked and scoffed at the efforts 



— 250 — 

of the people, finaly they were compelled to pay a tribute towards the 
erection of the temple and the walls of the city. 

Being succumbed by the government they submitted with no good 
feeling. The breach between the two colonies though was not large 
enough to prevent an intercourse between them. The Jews had inter- 
course with them, even Menasse, grand son of the high priest Elya- 
shib, had married the daughter of Sanballat, the governor of the Samar- 
itans. 

When Ezra and Nehemiah took hold of the government of the Jew- 
ish colony all such marriages were declared illegal and wrong and 
whosoever would not at once seperate himself from such wife was de- 
clared as having no part on the G-od of Israel, nor any right in the 
colony. There were undoubtedly many who preferred to rather remain 
in union with their heathen women, than to become a co-operater in 
the work of regeneration of Israel. Among these was Menasse the, son- 
in-law of Sanballati' Being a member of the priesthood Menasse had 
his apartments with the rest of the priests in the temple ; but Nehe- 
miah did enforce the law and Menasse was deprived of his privileges 
as priest and he himself cast out of the temple. 

Thus cast forth Menasse went to his father-in-law to Samaria. San- 
ballat, in order to provoke the Israelites still more, had a temple built 
on the mountain of Gerizim, something similiar to the one in Jerusalem 
and ordained his son-in-law to ministrate therein. This temple on 
Gerizim caused the breach between the two colonies to become so great 
that it was irreparable, the hatred between the two neighboring colonies 
increased with every day. 

This Samaritan temple became also an injury to the Jewish colony, 
because the members of the latter, who were not satisfied with the re- 
forms and regulations as instituted by Ezra and Nehemiah, left their 
brethern and moved to Samaria, where they connected themselves with 
the Samaritan colony. 



— 251 — 

XTII. 

THE JEWISH COLONY UNDER PERSIA. 

From 34o2 A. M. 536 B. C to 3656 A. M. 332 B. C. 

The Jewish colonjnr^mained under Persia for upwards of 204 years; 
they remained unmolested; their affairs were entrusted to a high-priest, 
who in connection with the Society of priests and noble-men, of whom 
we have spoken under Nehemiah, under the name of the men of the 
great Synode, regulated their religious ceremonies, dealt justice and 
tried to better the condition of the colony both spiritually and 
materially. 

The high-priests who followed each other in succession in that time 
were : Joshua, Yoyakim, Eliyashib, Yoyada, Jonathan and Jad- 
dua. 

Of Jonathan the following facts are recorded. He had a brother 
named Jesus who was a friend of Bagoses a general in chief of the 
Persian army. By some means this Jesus had prevailed upon Bagoses 
to confer upon bim the office of high-priest in place of his brother. 
Being once together in the temple the two brothers quarreled about the 
matter and Jesus was slain by the hands of Jonathan. 

Bagoses upon hearing that his friend Jesus was slain by the hands 
of his own brother, the high-priest in office repaired at once to Jerusa- 
/ lem, polluted the temple and punished the Jews by levying a heavy tax 
upon them for seven years. 

After the death of Jonathan his son Jaddua succeeded him as high- 
priest. 



XIV. 
ALEXANDRE THE GREAT AND THE JEWS. 

In the time of Jaddua the high priest, Alexandre, the Macedonian, 
afterwards called "the great," made war against Darius, king ofPersia, 
and in a subsequent battle the army of Dariua was slain, the king him- 



— 252 — 

self fled into Persia, while his mother, wife and children fell into the 
hands of Alexandre. Besieging Sidon and Tyre Alexandre sent word 
to the Jewish high priest, that the colony should send him some aux- 
iliaries, provisions for his army and that they should now transfer the 
presents, which they had formerly sent to the persian court, to him ; 
in fact he advised them to break their allegiance with the Persians and 
submit to him. To this missive Jaddua made answer, that they had 
sworn to Darius not to raise arms against him, and that, as long as 
Darius was in the land of the living, the oath as sworn was binding to 
him and the colony. 

When Alexandre heard this answer he grew exceedingly angry at 
the Jews and determined upon to make an expedition against them in 
order ' ' to teach all men through them to whom they must keep their 
oaths." 

When Tyre was taken and the vanguisher had settled his affairs in 
the newly conquered land, he directed his steps towards Palestine, be- 
sieged Graza, took it and made all possible haste to come to Jerusalem 
to execute his vengeance upon its colony and its high-priest. 

Jaddua, being told of the doings and the determination of the Mac- 
edonian was greatly alarmed, he ordained a public fast day, on which 
the people should join with him in supplication, that the Lord should 
deliver them from harm. This done, and hearing that Alexandre with 
his hosts was not far from Jerusalem, Jaddua raised a procession of 
Priests Levites and the people to meet the dreaded foe. The high- 
priest himself was clothed in his purple and scarlet attire, with the 
mitre on his head, with which was connected the golden plate resting 
upon his forehead, whereupon were engraved the words : "Kodesh 
ladonoi" holy to the Eternal; the attending Priests and Levites were 
attired in fine white linen. 

At a place near Jerusalem called Sapha, both parties met. Alex- 
andre on seeing the procession went forth and, contrary to the expect, 
ation of all those that followed him, saluted the high-priest and 
adored the name that official bore on his fore-head. 

Surrounded by the priests Alexandre entered Jerusalem, went to 
the temple and there offered sacrifices under the direction of the high- 
priest. The colony now being considered a Macedonian province, the 
representatives were convened and Alexandre in promising them his 



— 253 — 

good intentions towards them, requested them to ask a favor of him. 
They requited him, that he might let them practice the rights of the 
religion of their fathers and release their taxes in the seventh year 
[Shemittoh,] all of which he graciously granted. Being petitioned he 
granted the same privileges to the Jews, living in Babylon and Media. 
The Jewish colony thus^^indly treated by the much dreaded vanquish- 
er, immortalized this event by ordaining, that every male child born in 
that year should be named Alexandre. 



XV. 

PALESTINE UNDER EGYPTIAN RULE. 
FROM 3681 A. M. 301 B. 0. TO 3785 A. M. 203 B. C. 

When Alexandre died his domains became divided. Syria with Pales- 
tine were taken by Laomedon, while Egypt was seized upon by Ptolo- 
maus Lagi. Continual wars were kept up between the possessors of the 
different provinces, by which the cities suffered greatly and lost many 
of its inhabitants. 

Ptolomaus Lagi overrun the domain of Laomedon and in 315 B. C 
he seized upon Jerusalem on a Sabbath day and declared it an Egypt- 
ian province. Many Jews were transplanted to Egypt, Lydia and 
Gyrene, where the vanquisher gave them citizen rights, whenever they 
had subscribed to the oath of allegiance, so that many followed their 
transported brothers voluntary. 

Palestine remained under Egypt under Ptolomaus Philadelphus, 
Evergetes and Philop ator. 

It is supposed that Ptolemaus Philadelphus instituted the first trans- 
lation of the Sacred Writings into Greek. This version is known by 
the name " the Septuaginta .'' 

Under Evergetes the Jews at Jerusalem were headed by a high- 
priest named Onias, who was a very avaricious man. The king not 
being able to collect from him the yearly tribute of twenty talents, 
threatened with severe measures, but was appeased by a nephew of Onias, 
Joseph, and desisted from his plans. 



^ S54 — 

Philopatro, once in Jerusalem, wished to gratify his curiosity, to 
enter the inner chamber of the temple, the holy of holies; all entreat- 
ies of the high priest availed not, he forced his way, but fainted at the 
entrance. To revenge himself the king, upon his return to Alexandria, 
decreed, that those only could have citizen-right, who pay homage to 
the idols of the country. Of those who remained faithful to the faith 
of their fathers he took the greatest portion, brought them upon a pub- 
lic place, which was enclosed for the purpose and then ordered to let 
lose upon them scores of elephants ; but the animals became wild broke 
the enclosure and, instead of the culprits, hundreds of the spectators 
were trampled to death. Philopator now gave up his design and grant- 
ed to the Jews again the same privileges as before. 

The Jewish colony had suffered greatly under Egypt, the continual 
wars depopulated the cities and country places; when now Antiochus 
the great 203 B. C. entered upon war with Egypt and was victorious 
in sundry battles and when upon seizing Judea, he came upon Jerusa- 
lem, the senate of the colony came out and acknowledged him as their 
sovereign. 



XVI. 
THE COLONY FKOM 
3786 A. M, 203 B. C, to 3813 A, M. 115 B. 0. 

Antiochus the great granted the Jews many privileges, he was well 
disposed towards them, he even issued a proclamation forbidding any 
of his subjects to enter into the temple, or to bring to Jerusalem those 
animals, or the flesh of them, which were considered unclean and there- 
fore prohibited by the mosacial economy. 

But when in 18T B. C. Antiochus was assassinated, the war com- 
menced again: Syria and Egypt both claimed Judea, and fought for 
it, by which the colony suffered much. 

The high-priests in this period were: Simon, the just, who was the 
last member of the great synod, Eleazer, Menasse, Onias II. Simon II. 
and Onias III. 



— 265 — 

By having of late come in contact with so many foreigners, it is 
not to be wondered at, that the colonists began to show signs of culti- 
vating the philosophy which thus was brought to them; the evidence of 
which is proven by the works that were written in that time. Jesus 
Sirach wrote a book containing practical knowledge and proverbs. A 
grandson of the authoi^translated this work into the Grreek tongue, 
(131 B. C.) Another book written at the time shows still more signs 
of the influence of the Grecian philosophy on the minds of the Jews; 
it is the book of wisdom, written by a Jew in Egypt. 

Of the great teachers living then, we make mention of Antigonus 
of Socho, and his scholars Zadok and Booethus. 

The war between Syria and Egypt ended in the defeat of the latter 
empire; in consequence thereof Judea remained a Syrian province. 



XVII. 

ANTIOCHUS EPIPHANES, MATHATHIAHU. 

In the year 3813 A. M., 175 B. C, Antiochus Epiphanes, also 
called Epimanes, (the foolish) ascended the throne of Syria. Jason, 
brother of Onias III. had purchased the office of high-priest of the 
Jews, from the king. This functionary used all his influence to 
induce the people to accept Grecian culture, and Grecian customs; 
but after three years Jason was deposed by his brother Menelaus, who 
off"ered the Syrian king 300 talents more for said office, and, who 
furthermore promised to introduce the Grecian religion. So Menelaus 
succeeded his brother, and his claims were supported by the court. 

To pay the promised amount to the king, Menelaus took all the 
treasury, the vessels of value from the temple, and when Onias III. 
rebuked him for thus outraging the sanctuary, the high-priost had 
him killed. 

All the men of Jerusalem were agitated by such a dastardly act, 
and when about at that time a rumor circulated that Antiochus was 
killed in Egypt, they arose against Menelaus to depose him. Jason 
came with 1000 men to assist the people and re-enter upon the func- 
tions of the high-priesthood, but the rumor proved to be false; 
Antiochus still lived, and with a powerful army he seized upon 



— 256 — 

Jerusalem, killed about 40,000 men, enslaved probably as many 
and pillaged the temple. 

Jason fled into Arabia, from thence to Egypt and died in Lacedae- 
monien. Acknowledged by the king, Menelaus resumed his functions 
as high-priest, and Philippus, a captain of Antiochus' army was made 
governor of Jerusalem. 

The misery to which the Jews had been subjected until now, was 
but easy to that which was in store for them. When for the fourth 
time Antiochus went forth against Egypt, but was compelled to desist 
on account of the interference of the Romans, he sent his general-in- 
chief, Appolonius, with 20,000 men to Jerusalem, who killed many of 
the inhabitants, pillaged the city, burnt part of it and placed a strong 
garrison into the ford. 

But Antiochus was still not satisfied. He was of opinion that he 
could not retain Judea as long as the Jews would be permitted the 
free exercise of their religion; he therefore issued a decree forbidding 
the service in the temple. The obedience to the law of Moses was 
punished with death; the scrolls found were torn, and everywhere 
idols and altars were raised. Jews were dragged to these altars and 
compelled to either sacrifice — thus renouncing their allegiance to the 
law of Moses — or to be killed. Many did renounce their religion for 
fear of life, but, also many others suffered martyrdom, rather then to 
forsake the faith of their fathers. Of the last, we make but mention 
of Eleazer, an aged man of seventy years, who was placed upon an 
iron roast, fire kindled under him, and he thus perished; and a mother 
with seven boys who rather saw them all cruelly murdered in her pres- 
ence than to forsake their religion. 

The public reading of the books of Moses being forbidden under 
penalty of death, the people read, instead of this, such portions of 
the prophets and other sacred writings, which, in their estimation had 
some bearings upon the prescribed portion of the law, which they 
were prohibited to read. These portions were called Haphtorahs, and 
they were retained ever afterwards. 

Mathathiahu, a priest, from the family of the Hasmoneans, who 
had retired with his family to private life into Modains, was fully 
determined to remain true to his faith; this determination was also 
subscribed to by his five sons: Johanan G-adi, Simon Thasi, Judah 
Maccabbi, Eleazer Haoran and Jonathan Haphus. A Syrian captain 



— 257 — 

entered Modains, erected an idol altar and ordered the Jews to go and 
sacrifice. Mathathiahu slew the first Jew that came to the altar, and 
while his sons fell upon the Syrians he tore the altar down. This 
done, Mathathiahu with his family and many Jews who would not 
renounce their religion, fled into the desert. 

The prescribed fugitires^ were not idle; they often sallied forth from 
their hiding places, entered cities and villages, tore down the idol 
altars and restored the service of Grod. Copies of the law were 
written, and by them distributed, so that they, though few in number, 
were making themselves a name. By and by, Mathathiahu' s party 
increased and the insurrection became general. 

When, shortly thereafter, 3822 A. M., 166 B. C, Mathathiahu 
died, he stood at the head of a little army of men who were deter- 
mined to restore their religious freedom or die in the attempt. At his 
death-bed the dying patriot admonished his party to remain true to 
the cause of Israel, and after having placed his son Judah Maccabbi 
at the head of the force, he expired. " "^ 



XVIII 
JUDAH MACCABBI AND JONATHAN. 

From 3822 A. M., 166 B. C. to 3845 A. M. 143 B. C. 

The forces which Judah commanded were but small, but what Lhey 
lacked in numbers, they made up in courage. In several open battles 
the Syrians were slain, although they outnumbered the Jews by far. 
At Mizpah a battle was fought; Judah had but 6000, the Syrians 
40,000 men; but the Jews fought like heroes and the Syrians were 
routed. Such gladdening tidings increased Judah's army daily. In 
the next battle at Bethsur the Jews were already 10,000 against 
65,000 of the enemy. This battle won, Judah marched to Jerusalem, 
and after several combats he took the capitol, without the ford, 
cleansed the temple which was polluted by Antiochus, fortified it 
and re-dedicated it to the service of the Most High in the month of 
Kislaw, 3824 A. M., 164 B. C. 

Judah now entered into an alliance with the Romans; but in 161 



— 258 — 

B. C. he lost battle and life in a combat against Bakcbides. From 
him the family derived their appelation, the Maccabbeans. 

Antiochus died 163 B. C.; he had heard of the victories 
achieved by the Jews, and was on the way to Judah to make, as he 
said, out of Jerusalem one great grave for all its inhabitants, but did 
never reach his voyage's end. Antiochus Eupator mounted the 
throne of Syria, and looking upon Menelaus as the prime cause of all 
the disastrous campaigns of late years, the king ordered to take that 
high-priest prisoner and decreed his execution in the ash tower of 
Beroea. 

Antiochus Eupator ordained Alcimus high-priest of the Jews and 
had him installed in his office by a force of a Syrian army. 

Jonathan succeeded his brother Judah as the leader of the patriots; 
he renewed the alliance with the Romans. 

The claimants to the throne of Syria were many, and the land was 
greatly troubled by the constant fen ds of the different claimants. 
These troubles Jonathan used to his advantage, and when the young 
king Antiochus Theos was acknowledged legal heir to the throne, 
Jonathan received his ordination as high-priest of the Jews. 

But Tryphon, the guardian of the young king, himself aspired to 
the Syrian throne, and he therefore planned means and ways to dispose 
of the legal heir. In order to aim at the king he must do away with 
his friends, and to begin with, he invited Jonathan friendly to visit 
him at Ptolomais because he wished to transfer the city into the hands 
of the Jews. No sooner was Jonathan in the city when Tryphon 
seized upon and had him killed. 



XIX. 

SIMON THE FIRST INDEPENDENT RULER OVER THE 

JEWS. 

From 3845 A. M. 143 B. C. to 8852 A. M. 136 B. C 

When the Jews heard how treacherously Tryphon had acted against 
Jonathan, they fell off from him and concluded articles of peace with 



— 259 — 

Demetrius Vicator who then was a foe of Tryphon; they had a Iso 
elevated Simon, brother of Jonathan as their high-priest. 

In 143 B. C, Demetrius, in order to more firmly attach the Jews to 
himself and his government, and thereby securing their assistance in the 
strife he was engaged in, he made a covenant with Simon, by which he 
acknowledged him as an jjidependent ruler of the Jews and their high-* 
priest, and further promised in a document, never to exact any 
tribute from them. 

This covenant was ratified by the Jews, in a convention of Priests, 
the nobles, and the elJers. Simon was installed as ruler and high- 
priest and ordained that his ofifsprings shoula be the legal heirs to this 
office. A copy of this covenant was transmitted to Rome, and the 
Senate acknowledged the Jews as an independent nation, and Simon 
their ruler. 

Simon compelled the garrison, still in the ford at Jerusalem, to 
evacuate; he fortified the temple mount, took the fortress Graza, 
re-established a port at Joppa and thus gained peace for his people, 
who were a tribute-paying province for upwards of 445 years. A 
new era commenced in Judea. Simon coined his own money. 

But Simon was not left to enjoy his new dignity for a long time; 
his own son-in-law, Ptolomhy, who was governor at Jerico, aspired to 
become ruler of Judea and assassinated him at a public dinner, 
136 B. C. 

Before we now proceed to relate the following events of the Jews, 
it is necessary to have a good understanding of the parties that had 
arisen among them. 

The constant interoourse with the heathens on the one side, and the 
religious persecution to which they were exposed, which naturally 
causes a firmer and closer adherance to the religion, on the other side, 
infliienced the opinions in matters of religion to a great extent. One 
party principally remained true to the faith of their father*^, strictly 
adhered to the essence and doctrins of the mosaical law, but they 
favored the gradual and systematic amalgamations with the Grecian 
forms and customs, thus giving [up those peculiar Jewish forms and 
customs, by which they were separated from the people ar ound them 
A second party thought it necessary to retain those olden forms intact, 
in order to forever save the Mosaism from Grecian influence. A 
third party walked between those spoken of above. 



— 260 — 

Thus we find towards the close of the Hasmonian wars three 
parties among the Israelites. 1st, the Pharisees; 2d, the Saduzees, 
and 3d, the Essenians. 

The Pharisees (perushim) wished to retain Judeaism in its peculiar 
anci ancient form; they considered the oral traditional law just as bind- 
ing as the written law. They believed in angels, in the immortality 
of the soul, and the resurrection of the dead. Seven castes of Phari- 
sees were counted. 

The Saduzees favored Grrecian philosophy. They claimed to have 
been started by Zadok, scholar of Antigonus, of Sacho. The 
tradition was not binding to them; they denied the existence of angels 
and also the immortality of the soul. They disowned all new 
developement of the law. They claimed that because man is free and 
therefore responsible for all his actions, and because this responsibility 
ceases with the death of man, the human judges have to keep man 
upon the path of virtue with the utmost severity. They discarded 
poligamy. 

The Essenians, who had their principal stations by the Dead Sea, 
taught immortality of the soul, but no resurrection of the dead. They 
were a kind of communistic society; they swore no oath save the one 
by the initiation into the order and were opposed to matrimony. On 
entering, the member received an ax, an apron and a white garment, 
symbols of work, simplicity and cleanliness. The whole society 
consisted only of men. 

Besides these parties we have to make mention of an institute 
which was called into life, probably under Simon, The great Synod 
was long dissolved; we have found that V5imon the just was one of 
its last members; to expound the law, and to deal justice, the people 
organized a Synedrion. The presiding officer of this body was called 
Nasi; the next dignitary after the Nasi was the chief-justice in all 
civil cases. 



XX. 

THE JEWISH TEMPLE IN EGYPT. 

Many Jews had made Egypt their permanent home, where they 
were left to enjoy their religious liberty and had otherwise been 



— 261 — 

granted all the rights and privileges of the Egyptian citizen. Many of 
them, no doubt, came to Jerusalem, at least once in a year, to sacri- 
fice in the temple. 

When Onias, son of the high-priest Onias III, who aspired to the 
high-priesthood, after the death of his father, saw that Alcimus was 
installed as such, and inaugurated by a S yrian army, he gave up all hopes 
of ever attaining to that dignity and went to Egypt, where he soon, 
with another- Jew, Dositheus, was elevated lo the highest dignity of 
military career, he became general-in-chief of the whole Egyptian 
army under the king Ptolomaeus Philometor loO B. C. 

To the king, who was well disposed towards him, he once stated, 
that it would be good policy for him to build a temple for the Jews 
living in Cyrene and Egypt, similar to the one at Jerusalem, so that 
they need not go to Jerusalem, there to sacrifice. The king was well 
pleased with this statement and gave him permission to build such a 
temple near Leontopolis, in the province of Heliopolis. This temple 
finished, Ptolomaeus ordained Onias as high-priest to minister therein. 



XXI. 

JOHANN HYRKAN AND JUDAH ARISTOBUL. 
From 3852 A. M. 136 B. C to 3884 A. M. 104 B. C. 
Although Ptolomy had assassinated his father-in-law in order to 
become ruler in Judea, he was not left to enjoy that privilege; a son 
of Simon, Johann Hyrkan was elevated as ruler and high -priest. 

The beginning of Johann Hyrkan's reign was not at all prosperous. 
The Syrians overran Judea, besieged Jerusalem and compelled Hyrkan 
to deliver up his stores of war implements, to take down the walls 
of the capitol and to pay a tribute. But when soon after, the Syrians 
were engaged in a war and weakened, Hyrkan not alone 
regained his independence, but increased his power; he had gained for 
Judea nearly its former boundaries. He took several places beyond 
the Jordan, also several cities that were still kept by the Syrians; he 
conquered the Samaritans, destroyed their temple upon the Mount 
Grerizim, compelled the Idumeans to accept the Jewish laws, and laid 
the city of Samaria in ruins. 

With the Romans he renewed the alliance. 



-. 262 — 

Hyrkan was a stout adherent to the Pharasean ideas, but being 
once insulted by that party, he forsook them and became a member of 
the Saduzees. Hyrkan had five sons: Aristobul, Antigonus, Alex- 
andre, one whose name is not mentioned, and Absalon; he died in the 
year 3883 A. M. 105 B. C. 

Before his death, Hyrkan had willed, that his wife, Salome 
Alexandra should be ruler in his place, and his son Aristobul high- 
priest. 

Aristobul not satisfied with the arrangements made by his father, 
usurped the title of king, appointed his brother Antigonus as 
co-regent, imprisoned his brethren and his mother; the latter died 
from starvation. Antigonus, a valliant man, conquered the Etureans 
and compelled them to accept Jewish laws, but the queen Alexandra 
intrigued against him and had him killed. Aristobul died in 109 B. 
B. greatly troubled by the torments of his conscience. 



XXII. 
V ALEXANDRE JANAI. 

From 3884 A. M. 104 B. C. to 3910 A. M. t8 B. C. 

After the death of the king, the queen released the imprisoned 
brothers of Aristobul, of whom Alexandre Janai was called upon the 
throne. This monarch was cruel; one of his brothers he killed; the 
other, Absalon, he allowed to retire as a private man. 

Alexandre wished to increase his domains by taking Ptolomy, belong- 
ing to the Syrians, but the inhabitants called the king of Cyperia, Pto- 
lomyLathyrus, to their assistance, who came with about 30,000 men and 
sieged over Alexandre's army, after which he committed unheard 
of cruelties upon the Judeans, but he was compelled to evacuate 
because an Egyptian army came to assist Alexandre. 

The city of Graza had sided with Lathyrus and Alexandre after 
having treacherously obtained admission into the city had all its 
inhabitants killed. This cruel act which the people ascribed to the 
king's Saduzean inclinations, caused an agitation among the subjects 
which ended in an open revolt. On the feast of Booths, when the 



— 263 — 

king, acting as high-priest, was just in the act of placing a sacrifice 
upon the altar, the people began to throw at him with porae-granates, 
used insulting language against him, and made him understand that 
they wished his abdication; but he ordered his soldiers to disperse the 
people and some 6000 men fell victims to this attack. 

Engaged in a war withjihe Arabians, his adversaries instigated the 
people to revolt against him, and a revolution of six years duration 
was the result; at the end of which the king overpowered the revol- 
utionists. Eight hundred of them Alexandre had on one day fastened to 
crosses and in their sight he gave the orders to kill their wives and 
children. Towards the end of his reign the people looked upon him 
with more favor because he had then enlarged his domains. 

Alexandre died in the year 79 B. C; he left two sons, Hyrkan and 
Aristobul. 

Of the men of renown living then, we mention Jose, son of Joeser 
and Jose son of Jochanan who deserve great credit for what they 
have done in regard to the education of the people. Later than these 
were Joshua, son of Perachia, and Nitai the Arbeli. A scholar of 
Joshua was Simon, son of Shetach, who, although being brother-in- 
law of the king Alexandre Janai, who was a stern adherent to the 
Saduzees, used all his influence to have the Saduzees excluded from 
the Synedrion; he instituted a very careful examination of witnesses. 
A cotemporary with Simon was Judah son of Tabbai. 



XXIII. 

ALEXANDRE, HYRKAN IL, ARISTOBUL XL POM- 
PEJUS BESIEGES JERUSALEM. 

From 3910 A. M. 78 B. C. to 3925 A. M. 63 B. C. 

Alexandre Janai previous to his death advised his wife, Alexandra, 
to make her peace with the Pharisees, because with the aid of that 
party alone, which was then already a most formidable one, she could 
succeed him on the throne. Alexandra obeyed this wholesome counsel 
— she made her peace with the Pharisees, and, supported by that 
powerful party, she reigned nine years. She made her son Hyrkan, 
who was a man of little energy, easily led and riubmissive, high- 
priest. The kingdom, being now supported by the Pharisees, began 



— 264 — 

to persecute the Saduzees, and chiefly those who had advised the 
former king Alexandre to crucify the 800 participators of the 
insurrection.. 

The prescribed party though were not so easily to be set aside; they 
had gained a powerful alley in the person of Aristobul, the second son 
of Alexandra. When his mother once got sick he instituted a revol- 
ution. With money and troops he was well supported and soon he 
was proclaimed king. At that period Alexandra died and Hyrkan 
was announced king at Jerusalem. The contending kings, although 
brothers, each provided with an army, engaged in war. In a battle 
near Jericho Hyrkan's army was slain and he compelled to make a 
compromise, by which he was to retire into private life, while his 
brother became king and high-priest. 

Now Antipator, an Idumean, who was by Alexandre Janai placed 
as governor over Idumea, who supported the claims of Hyrkan, was 
of course disposed of by the new king. This Antipator, feeling sore 
about the new government, induced Hyrkan to seek protection and 
support by Aretas, king of the Arabs then at Petra. This plan the 
deposed king accepted Aretas supported the claims of Hyrkan as 
king of the Jews, collected an army, came to Judea, fought a battle 
in which Aristobul's troops were defeated and then besieged the latter 
who had withdrawn into the temple at Jerusalem. 

At that time Pompejus, a Roman, was in Armenia 65 B. C., he 
ordered one of his generals Scaurus into Syria, who, bribed by Aris- 
tobul, compelled Arestas to raise the siege. When in the year fol- 
lowing Pompejus himself came to Damascus, both contending kings 
visited him to support their respective claims; also a delegation of the 
people waited upon the powerful Roman with the request to assist 
them in discontinuing the kingdom and give them in return the con- 
stitution which they had unaer Simon and Johann Hyrkan. Pom- 
pejus promised to investigate and settle this affair as soon as he was 
done in Armenia. 

Aristobul, fearing the decision to be not in his favor, began to col- 
lect his forces, preparatory to resisting the sanie. By so doing 
he was lost. Pompejus had heard of Aristobul's efforts, and when 
the Romans had taken Petra, they entered Judea, besieged Jerusalem, 
which they took after a siege of three years, (in 68 B. C.) on the day 
of atonement, at which occasion over 10,000 Jewish warriors with 



— 265 — 

their families were killed. Pompejus entered the all-holy with all 
due reverence, the treasury of the temple, valued at 2000 talents he 
did not touch. 

The conqueror took Aristobul, his two sons Alexandre and Anti- 
gonus and his two daughters prisoners and conveyed them to Rome. 
Judea he made to an^]thnarchy dependent from the province of 
Syria, and Hyrkan he ordained to be high-priest of the Jews and 
Ethnarch of Judea. Thus it came to pass that by the quarrels of 
two brothers, Jerusalem was taken and the people lost their inde- 
pendence. 



XXIV. 

HYRKAN 11. HIGH-PRIEST AND ETHNARCH. 

From 39'25 A. M. 63 B. C to 3944 A. M. 44 B. C. 

Although Hyrkan was high-priest and Ethnarch, he was well satis- 
fied to ministrate in the temple, while Antipater reigned in his name, 
who, by many contrivances gained for himself the good will of the 
Romans. 

On the way to Rome, Alexandre, son of Aristobul fled, and soon 
again he came to Judea, where he collected a considerable force with 
which he entered upon to re-take the possession of his father. Ga- 
binius, who was then the Roman governor of Syria, opposed Alexan- 
dre's forces, over-powered them and re-took the loader, who was saved 
and released only by the petition of his mother. Gabinius thought 
himself justified in dividing Judea in five separate governments, the 
seats of which were respectively in Jerusalem, Jericho, Gadara, Ama- 
thus and Sephorus. Judea robbed of its unity remained so up to 
Caesar's time. 

Also Aristobul fled from Rome with his son Antigen us (56 B. C.), 
came to Jadea and entered upon the struggle against the Romans, but 
was over-powered by Sixena, son of Gabinius, taken captive and 
with his son again sent to Rome. Also Alexandre appeared again 
but could not succeed. 

Crassus, successor to Gabinius, in 54 B. C. came to Jerusalem, 



-- 266 — 

took from the temple a lump of gold, and besides, perjuring himself- 
he also took the remaining tre asury of the temple valued at 10,000, 
000 talents. Crassus died a few years afterwards in battle. His 
successor, Cassius, had to renew again the struggle with Aristobul's 
party, whom he finally routed. 

By Caesar, Aristobul was released and received two legions with 
which to re-conquer Judea, but he was poisoned and his son executed 
by order of a court martial in 19 B. C. 

Meanwhile Antipater reignod in the name of Hyrkan, and having 
aided Caesar powerfully in his war with Egypt, gained for himself the 
appointment as governor of all Judea, while Hyrkan was retained as 
high-priest with the promise that this ofl&ce should ever remain here- 
ditary in his family. Caesar at the same time gave Antipater per- 
mission to rebuild the walls of Jerusalem, which lay in ruins since the 
taking of the city by Pompejus and gave them their former consti- 
tution, 47 B. C. 

Antipater placed his oldest son, Phasael as governor in Jerusalem, 
and Herodes his second son in the same capacity to Gralilee. The 
latter was greatly troubled by robbers who congregated in caves, and, 
bound to exterminate them, he went forth against, captured many and 
had them killed by his own authority. 

He was accused of overstepping the prerogatives of bis office by 
adjudging criminals, who ought to have been arraigned before the tri- 
bunal at Jerusalem, and for that reason he was summoned to appear 
before the Synedrion. He came, not like an accused, but attired in 
his purple mantle, surrounded by a strong body guard. The Syned- 
rion, presided over by Hyrkan, fearing the consequence of the pro- 
ceedings against Herodes, adjourned the tribunal and meanwhile let 
the accused disappear, who, angry at the whole procedure, collected 
an army and marched towards Jerusalem. He was only persuaded to 
desist from his plan by the petitions and requests of his father and 
brother. 

In the year 3944 A. M. 44 B. C, Caesar was assassinated; Cassius 
came to Syria and exacted from Judea a tribute of seven hundred tal- 
ents of silver. 

Antipater was assassinated by Malich, who in return was killed by 
Herodes. Although the party of Aristobul had suffered many defeats, 



— 267 — 

they nevertheless revived again and reealled Antigonus, who came, 
but was soon driven out of the country by Herodes. 

Of the men of renown of that time, who took a prominent part in 
the Synedrion, we mention Shemayah and Abthallion, who, according 
to tradition were proselytes and decendants of the king Sennacherib. 



XXY. 

ANTIGONUS IN JERUSALEM. THE LAST OF THE HAS- 

MONIANS. 

After the death of Cesar, Marcus Antonius was entrusted with 
the government of the Orient, Entering upon the "discharge of his 
duties 41 B. C. he was beset by complaints against Phasael and Her- 
odes; but rather than investigating the matter, he considered the 
complainants as insurgents and elevated the brothers to a higher 
ofi&ce, ordering at the same time, that those provinces which Gabinius 
and Cassius had taken should again be united to Judea. 

While Antonius was whiling his time away in Egypt in revelry and 
opulence, the Parthians overran Syria. Antigonus, son of Aristobul, 
never for a moment giving up his claims upon Judea, now thought 
the time had come to gain his desired end. He promised the Par- 
thians 1000 talents and 500 virgins, if they would assist him in attain- 
ing his father's inheritence. They promised to do so, took Jerusalem, 
captured Hyrkan and Phasael, delivered them up to Antigonus, who 
was then proclaimed king 40 B. C. To make Hyrkan incapable of ever 
officiating as high-priest again, the new king ordered to have his ears 
cut off. Phasael committed suicide in prison. 

The reign of Antigonus did not last very long. Herodes went to 
Rome and supported by Marcus Antonius and Octavius he was 
declared king of Judea by the Roman Senate. Having gained this 
he returned, and, aided by the Ro;nans, he took Joppa and other 
cities, married in Samaria Marianne, daughter of Alexandre, the Has- 
monian, grand-child of Hyrkan and Aristobul, marched towards 
Jerusalem which he took after besieging it fifty-five days. Many of 
the inhabitants wer# killed. Antigonus was bound to a post and 



_ 268 — 

beheaded; he was the last of the Hasmonians; that family had 
reigned 120 years. 

The government of Judea now was transferred to Herodes an 
Idumean, bo^n by an Arabian mother, and by him to his dec^ndants. 



XXVI. 

HERODES THE GREAT. 
From 3951 A. M. 37 B. C. to 3985 A. M. 3 B. C. 

In order to perpetuate his dynasty, and instigated by his unprin- 
cipled,and wicked sister Salome, Herodes acted fiend-like towards the 
family of Hyrkan and even towards his own. His brother-in-law 
Aristobul, the old Hyrkan, his mother-in-law Alexandra, two of his 
wives and three of his sons: Aristobul, Alexandre and Antipator, 
he had killed. 

Herodes tried all his efforts to retain and if possible to increase the 
favor of the Romans towards him, and he was successful therein; he 
was well liked by Antonius and Augustus. From the latter he 
received again the fortresses Gadara, Hippo, Samaria, Gaza, Anthe- 
don, Joppa, Stratons Tower, Trachonitis, Batauea, and Hauraniti&, 
which on former occasions had been taken from Judea. 

Herodes being a great friend of building, he erected in Jerusalem a 
theatre and in front of the city an amphitheatre; he introduced 
Roman plays and Roman customs: this incensed the people so that 
once ten men conspired against and resolved to kill him and his family; 
but on being discovered were executed; they, the people, seized upon 
the discoverer of the plot and tore him to pieces; but by his care and 
forethought during a draught and a failure of the crops, he somewhat 
regained the favor of his subjects. 



— 269 — 

He built the cities of Sebasta and Caesarea Palestine, and several 
other cities received beautiful buildings and fortifications. The peo- 
ple which began to disapprove of the useless squandery of the 
national treasury, he appeased by remitting unto them one-third of 
their taxes and repairing and beautifying the temple of Jerusalem in 
unheard of splendor, 

Herodes died in the-seventieth year of his life 3 B. C, He had ten 
wives. His remaining sons were: Herodes the older, Archelaus, 
AntipaS, Herodes the younger, Philippus and Phasael. 

He left a will, by which his domains were divided in the following 
manner: Archelaus should be king over Judea and Samaria; Antipas, 
ruler (tetrarch) over Galilee and Berea ; Philippus over Gaulonitis, 
Trachonitis and Paneas, his sister Salome he bequeathed with domains 
and coined money and made provisions for all his relatives. This will • 
of Herode's was ratified by Augustus and altered in but one instance, 
Archelaus should instead being called king, bear the title tetrarch. 

The two principle teachers of this period were Hillel and Shammai. 
Hillel, a patient, generous and humane man, taught rather the spirit 
than the word of the law. Shammai was just the contrary. At this 
period falls the introduction of the following customs: If a man wished 
to enter upon the functions of teacher, rabbi, after he went 
through a course of study in one of the existing schools, and other- 
wise had been found worthy for such ofiice, three renowned teachers 
placed their hands upon his head; this was called "Semicho." 

The con'lition of the people under Herodes was by no means pros- 
perous. Although the temple was beautifully restored, still the 
service therein had lost its significance. It was not conducted in con- 
formity with Jewish laws. The king ordained high-priests without 
investigating their capacity, or even without considering their lineage; 
the Synedrion being neglected, he alone gave laws, created tribunals 
and judges according to his pleasure. 

The people, discontented, displeased and in a continual state of men- 
tal excitement divided themselves into three parties. One adhered faith- 
fully to the law and united with the Rabbines, Hillel and Shammai 
being then at their head; a second party "Zeelotes" favored the 
restoration of a strictly Jewish kingdom; they revolted constantly and 
ruined the land; a third party at last considered the kingdom of God, 



-^ 2t0 — 

which the prophets had predicted near at hand. Herodes and Simon 
members of this party claimed to be saviors, but they soon disappeared. 
In this period falls the birth of Jesus, son of Maria, born at Nazar- 
eth, whom the Christians consider to be the true Savior. 



XXVII. 

ARCHELAUS, PHILIPPUS, ANTIPAS, HERODES AGRIPPA I. 

From 3986 A. M. 3 B. C. to 4032 A. M. 44 A. C. 

Archelaus reigned over Judea and Samaria with but little modera- 
tion; he was barbarous ^nd tyrannical; in several instances he openly 
violated the laws of Moses, so that in the tenth year of his reign the 
people would bear his barbarity no longer and accused him before 
Augustus, emperor of Rome. Archilaus came to Rome, and, con- 
victed of grave misdemeanors in office, and for that reason banished 
to Vienna, a city of Gaul; his province, Judea and Samaria, was 
united with Syria and a Roman governor set over it. 

The duty of the governor was to collect the taxes, to maintain 
order, to prevent insurrections; the governor had also the judiciary 
power in his hands; all officers, even the high-priest was by him 
appointed, so that the latter dignity was no more of much account. 
The succession of these Roman governors were: Caponius, M. Am- 
bivius; Annius Rufus, Val. Graties, Pontius Pilatus. The last one 
named was accused of misdemeanors and injustice and banished; he 
committed suicide. 

Philippus reigned in his domains 37 years. He died 35 A. C. 
without heirs, whereupon his land was united with Syria. He was a 
wise and virtuous man. 

In the year 37, Agrippa, son of the murdered Aristobul, grand-son 
of Herodes the great, received the appointment as king over the 
domains of the deceased Philippus by the emperor Cajeus Caligula;|he 
was a mild and generous, but a licentious man. When Antipas heard 
of the elevation of Agrippa, he, instigated by his wife, also started to- 
wards Rome to solicit the kingly title, but accused by Agrippa of having 
conspired with the enemies of Rome, he was dethroned, banished to 
Lyon, a city of Graul, and his domains were given to Agrippa. 



— 271 — 

Caligula, in a fit of insanity, demanded that his statue should be 
placed into the temple of Jerusalem and receive divine honors, but 
petitioned by Agrippa, he desisted from this idea. 

Agrippa, for some services rendered to Claudius, when the latter 
mounted the throne of the Caesar's, received also the kingdom of 
Judea and Samaria, so'^at in 41. A. C. the land was again united 
under one king, exactly as in the times of Herodes the great. A 
younger brother of Agrippa, Herodes, received Chalcis in Syria. 

Agrippa erected the third formidable wall around Jerusalem; he 
beautified the city by laying out pleasure-grounds, building theatres, 
amphi-theatres arid halls. He died in 44 A. C, leaving besides his 
brother in Chalcis, a Ron Herodus Agrippa II., who then was 17 years 
old, and two daughters, Berenice and Drusilla. 

Hillels house had the control of the principal schools. Simon, son 
of Q-amaliel, grand son of Hillel, called "glory of the law," was 
austere in matters appertaining to the law, but he also had a mind for 
G-recian philosophy, science and art. His school to which the most 
important tribunal was attached, was transferred to Jamnia(Jabnc). In 
this time falls the translation of the five books of Moses into the Chal- 
dean tongue by Onkelos, a scholar of Gamaliel; as also a Targum of the 
prophets by Jonathan, son of Uriel, scholar of Hillel; as also the 
beginning of the Kabbalah, a mystic philosophical treatise on G-od 
and creation, which was transmitted to but the best and ablest 
scholars and to them only in profound secrecy. 



XXVIII. 

AGRIPPA II. TROUBLES IN JUDEA. 

From 4032 A. M. 44 A C. to 4051 A. M. 63 A. C. 

At the death of his father Agrippa II. was in Rome and yet too 
young to be entrusted with his father's domains, so Judea and all the 
countries belonging thereto were again united with Syria, governed by 
governors and Herodus of Chalcis was made high-priest in Jerusalem. 



— 272 — 

The people of Judea having suffered much for the last years by 
the continual change of rulers, and the wars, were very unruly and 
the governors- placed over them increased their distemper by injustice 
and barbarism. Under Caspius'Tadus (43-46) under Tiberius Alex 
andre (46-4t) and under Ventidus Cumanus (48-53) they revolted 
and conspired against the Roman Powers, but were always defeated. 

In 53 Agrippa IT. received the domains of Philippus, part of 
Galilee with the cities Tiberius, Tarichala, Julias, and fourteen 
villages, in lieu of which he had to disclaim the domain of his uncle 
Herodus of Chalcis. 

The governor of Judea from 53-60 was Claudius Felix. By his 
doings the hatred of the people against the Romans was increased 
to a great extent. It was by the instigation of Felix, that robbers 
came to Jerusalem under the pretext of attending divine service in 
the temple and there assassinated Jonathan who was the high-priest 
he also established a secret police force whose members were called 
Sicarii (men with daggers) who stabbed each and every one they 
thought suspicious. In Cesaria the Jews and Grreeks quarreled about 
the mayorality; this quarrel ended in a war in which the Grreeks were 
beaten, but Felix sided with the besieged and gave them satisfaction. 
All these doings excited the people to such an alarming extent, that 
even Festus, who succeeded Felix in 60 could not do anything, besides 
the time was not granted him to better the affairs of the people, be- 
cause he was re«alled in 63. 



XXIX. 

THE ROMANS TAKE JERUSALEM. THE TEMPLE IS 

BURNT. THE JEWS ARE TAKEN CAPTIVES AND 

CRUELY TREATED. 

4058 A. M. 70 A. C. 

Pes^us was followed in 63 by Albinius who was a self-willed and 
cruel man under whose sway the troubles increased rather than dimin- 
ished. Under the successor of Albinius. Gessius Florus, the troubles 
incensed the people and they instituted an open revolt. 



— 273 — 

When under Gessius Floras, the citizenship was denied to the Jews 
at Cesarea, Palestine, and some 50,000 Jews killed at Alexandria 
partly by the Romans, then the hatred knew no bounds, and from 
revolt they entered upon war. The Syrian governor Cestius Grallus. 
accompanied by Agrippa II. marched into Judea, but was signally 
defeated, ^ 

Now then the revolution spread throughout the land. The most 
important forts were given into the hands of men who were well tried 
and found worthy of trust. Joseph, son of Mathias, (afterwards 
called Flavius Josephus) a man of great knowledge and learning, a 
renowned historian and general, was placed over Galilee where he 
raised an army of 200,000 men, fortified and otherwise prepared the 
cities to sustain a siege. 

Juan, the governor of Jerusalem, repaired the fortifications of th« 
city and the temple; had weapons manufactured, and ordered all the 
male population of the city to drill upon a free place, thus to befit 
them for the coming events. 

Vespasian, a Roman general, now appeared with the determination 
to crush the rebellion, but seeing that it ceased to be such, being now 
a war, bloody and long, he marched first with his 60,000 (67) to the 
province of Galilee, and one after one he took all the fortified cities. 
40,000 Jews were slain and 1,200 taken captives; among the latter 
was Joseph the governor. Joseph predicted Vespasian, that he will 
be the next emperor of Rome, and when such became true, Josephua 
was released, but remained with Titus. 

Vespasian conquered Galilee, the eastern countries of the Jordan, 
but being proclaimed emperor by the army, he went to Rome leaving 
the fuither struggle to his son Titus. 

Meanwhile the inhabitants of Jerusalem were not harmoniously 
united; they were separated into three parcies of whom Eleazer, 
Johann of Gishalo and Simon, son of Giora, were the respective 
leaders. These parties were in constant fight with each other, united 
only to repulse the attacking enemy, but besides these spurious 
moments no unanimous action existed. Thus Titus had «omparatively 
an easy work. 

After a bloody campaign the city was taken and on the ninth day of 
Ab the temple was burnt. On the seventh day of Elul the Romans 
were masters of the whole city which they ruined entirely. 



— 274 ~ 

It is estimated that in this combat 1,000,000 Jews were killed and 
97,000 captivated. To understand this it is to be remembered that 
the siege lasted several months, and that the Jews who came in great 
numbers from the country to celebrate the passover could no more go 
out, because they were hemmed in by the bcBieging forces of Titus. 

The fate of the prisoners taken in Jerusalem was very sad; part of 
them were sold as slaves, some compelled to do heavy public work and 
others were kept to fight with wild beasts for the gratification of the 
Romans. Of Jerusalem nothing remained but the western portion of 
the city walls, a portion of the temple wall, and' the three highest 
towers Phasael, Hippikos and Marianne. 

In T2 and 73 also the Alexandrian temple was ruined. All of Pal- 
istine now belonged to Rome, and ^the Jews were ordered to pay the 
taxes, which were levied upon them for their temple, towards the sup- 
port of the temple of Jupiter at the capitolius at Rome. 

The Jews now had, no fatherland. For the second time "they had 
to live in exile. They' lived in Judea 606 years. Agrippa II. lived 
in Rome, so did Josephus Flavins, who^ was highly honored by the 
emperors Tespasian, Titus and' Demitian; after hisj death they raised 
him a monument. 



XXX. 

GENERAL REMARKS. 



We have seen that Ezra and Nehemiah, were at the head of tke 
Jewish colony in its youth, 3530 A. M. haveing instituted sundry regu- 
lations regarding the religious observations. The erection of syna- 
gogues must have been known already in these times, probably long 
before, but the usage to read and to expound therein portions of the 
Penteteuch of the five books of Moses on certain appointed days of 
the week is ascribed to Ezra. In Judea they read the Pentateuch 
through in three years once, for which reason the Masora had 
divided the same into 163 Sedarim or portions; our division in 54 
portions of a more recent date. 



— 216 — 

The reading of these portions was conducted in the following man- 
ner: On a Sabbath, seven, and other days from three to eight mem- 
bers of the congregation were called upon by an officer of the Sy«a- 
goge and they read out of a correct scroll of the law, that portion 
allotted to them. In a much later period, when all the members were 
no more able to read the-scriptural text it was ordained that one man 
should read for them, the calling upon them was retained, but the 
reading of the members was dispensed with. An exception was made 
by a boy, who, on attaining his thirteenth year, was for the iSrst time 
called upon, he had to read either the whole or a portion of the 
Sedra. 

, When in the time of Antiochus Epiphanus the scrolls were burnt 
and the reading out of them prohibited by penalty of life, some por- 
tions of prophets were read in the place of the Pentateuch (Haph- 
torah), the reading of which has been retained ever afterwards. 

But soon'it' became evident that the people did no more understand 
the language of the bible (bebrew),the Chaldean tongue was predom- 
inent. even^before the time of the Maccabbies. In order not to lose 
with the language also the spirit of the bible, the Synagogue engaged 
men, called Methurgeman, who had to translate the Hebrew into the 
living tongue, either verse by verse or portion by portion in the hear- 
ing of the assembly. These translations were called Targumins. In 
a later period Targumines were written down and the ©ral translation 
discontinued. 

The usage of reciting prayers in the Synagogue was introduced by 
men of the great Synod. By them also the time was appointed, when 
the prayers should be said, viz: three times in a day, in the morning, 
at noon, and in the evening, the hour corresponding with the one 
when the usual daily sacrifice was oflfered in the temple at Jerusalem, 
at the same time they introduced grace before and after meals. 

Besides the Synagogue or prayer-house, nearly every city had one 
or more schools. Bote Medroshim, where young and old assembled to 
listen to the lectures of the teacher; the stbject of their lectures were 
to teach and expound the sacred writings. 

The learned men were divided in three classes. 1. Sopherim, 
scribes who furnished copies of the law and commentaries; as members 



— 276 — . 

of the Synedriou they were called Chachamim; 2d. Rabanim, teachers, 
who publicly lectured and expounded the law, and 3d, Talmidim, 
scholars, who after having reached maturity in age or learning were 
called Chaberim, associates ot the wise. 

The Rabanim followed sundry v{>cations in life, in order to support 
themselves, some were public officers, some merchantmen, some trades- 
men, and many of them day laborers. 

In order to regulate the festivals, the Rabbins closely observed the 
changes of the moon and notified the people by special messengers 
In places where these messages could not appear in time, outside of 
Judea, the doubtful new month days wero doubled, as also the festi- 
vals, with the exception of the day of atonement. 

The Israelites in Judea and on the Euphrates were mostly agricul- 
turists, those in Egypt, Minor Asia, and Greek were merchantmen. 



XXXI. 

SOME REMARKS CONCERNING THE JEWS WHO LIVED 

OUTSIDE OF JUDEA BEFORE THE FALL OF 

JERUSALEM. 

Many Jews lived in the parthien empire; Mahardea and Nisibus 
were mostly inhabited by them. Two brothers, Asinai and Anilai, 
first weavers then leaders of a band of robbers, were called to court 
by the Parthien king Artaban (41). Asinai was made governor of 
Mesopotamia, and having been poisoned, his brother Anilai succeeded 
him, who engaged in a war with the son-in-law of the king, the Satrap 
Mithoidat, whom he took prisoner and stripped of his clothes, riding 
upon an ass, he brought him to the Jewish camp. 

Mithradat soon freed himself and renewed the combat. The army 
of Anilai was routed and he killed by the Babylonians, who 
then fell upon the peaceful Jewish settlements and killed many. The 
remaining Jews left for Seleucia, where they lived in peace for five 
years, but were then massacred and driven out by the Greeks and 
Syrians. According to Josephus about 50,000 of them lost their lives 



— '211 — 

there. From Parthia the Jews settled in Adiabne, a country in 
Assyira and in Osroene, province of Mesopotamia. 

The king ol Adiabne Izates. his mother Helene, his brothers and 
relatives became members of Judaism about 47 A. C.; his successor 
was his brother Monobaz. 

In Egypt lived over one million of Jews. They lived principally in 
Alexandria, where they supported themselves by mercantile pursuits 
and trades. Under emperor Caligula some animosity arose between 
the Jews and the aborigines, which was increased by the Roman 
governor Flacaus. Agrippa favoring the Jews had Flacous exiled to 
Andros, where soon after he was killed; but peace between the con- 
tending parties was not restored, it was only after many years, when 
both parties were tired of the continual combats, that they resolved 
to send an embassy to Rome to the emperor, requesting him to settle 
the point in question. Apion, an enemy of the Jews, went on the part 
of the Alexandrians and Philo, an eminent philosopher, on the part of 
the Israelites. The emperor received Philo with an ill will in ill-hu- 
mor, his clients were mocked and scoffed at. No decision was ren- 
dered. 

In all parts of the Roman empire were already Jewish settlements', 
in the capitol, Rome, lived aboul 8,000 who had their own jurisdic- 
tion. Augustus favored the Jews, but Tiberius and Claudius did not 
and they suffered outrages under the two latter emperors. 

From Rome and Italy the Jews settled in Gaul and Spain. 



THE END. 



INDEX. 



PERIOD I, FROM CREATION TO JOSEPH'S DEATH. 

The Creation 5 

Adam and Eve in Paradise 6 

Cain and Able ^^r; 8 

Cain's Punishment 9 

The Deluge 11 

The Planting of the Grape Vine 12 

The Tower of Babel 13 

Abram ... 14 

Abram and Lot Separate 15 

Abram Saves his Kinsman 16 

The Covenant snd its Sign 17 

The Destruction of Sodom 18 

Isaac, Hagar and Ishmael 19 

Abraham's Love to God 20 

Death and Burial of Sarah 21 

Success of Eliezer's Mission 22 

Abraham's Death 23 

Isaac and his Family 24 

Isaac Blesses J acob 25 

Jacob's Dream — His Arrival 27 

Laban's Deception 28 

Jacob's Reconciliation wi.th his Brother 30 

Israel 31 

Joseph 33 

Joseph in Egypt 35 

Pharaoh's Dream 36 

Joseph's Brethern Come to Egypt 38 

Joseph and His Brethern 39 

Jacob Emigrates to Egypt 41 

Jacob's Death ... 42 

Joseph's Death 43 

Concluding Remarks 44 

PERIOD II. FROM THE BIRTH OF MOSES TO HIS DEATH. 

The Children of Israel in Egypt 47 

The Birth of Moses 49 

Moses Perceives a Divine Call 50 

Moses and Ahron in Egypt 52 

The Ten Plagues 54 

The Exode. Pessach 56 

Israel Crossed the Red Sea 57 

Travels and Trials in the Wilderness 59 



Purification and Sanctification of the People 60 

The Decalogue 61 

Developement of the Law 62 

The Golden Calf 64 

The Tabernacle 65 

The First Census 68 

Further Ordinances and Statutes 69 

Ordination of the Feasts 70 

The Ruails. Aldad and Medad 72 

The Spies 73 

Korach and his Faction 75 

Further trials in the Wilderness 77 

Death of Ahron. Elazar his successor , 78 

Bii'am 80 

Phineas, the avenger 82 

Further development of the law. Israel's Article of Faith 83 

Conclusion of Moses' farewell address 85 

Moses appoints Joshua his successor. Moses' death 87 

PERIOD III. PROM THE ENTRANCE INTO CANAAN, UNTIL THE LAST 
OF THE JUDGES SAMUEL. 

The Israelites enter Palestine ... 91 

The Fall of Jericho 9;{ 

Ahans' crime and punishment 94 

The Gibeonites 96 

Kesult of the alliance with the Gibeonites 97 

Locating the Tabernacle. Division of the land 98 

Death ot Joshua \ ... 99 

Othniel, successor to Joshua 100 

Ehud and Shamgar 101 

Deborah 102 

Gideon 103 

Gideon expells the invaders 104 

Thola. Abimelech 106 

Abimelech's ieath 1 07 

Yiphtach . , 108 

Samson 110 

Samson's death 112 

War against the tribe of Benjamin 113 

Euth 114 

Euth supports her mother-in-law 1 15 

Boaz takes Euth as his wife , 116 

Eli, the High Priest. Birth of Samuel ' 118 

Loss of the Ark. Death of Eli 119 

Administration of Samuel as Judge 121 

War with the Philistines 122 

The People Demand a King .' 123 



The People Elect a King 124 

Concluding Kemarks 125 

PERIOD IV, PART I. FROM THE FIRST KING OF ISRAEL TO THE 
DIVISION OF THE NATION. 

Saul Acknowledged King by all Israel 131 

Saul and his Court. His Misdemeanor . 133 

Saul's Disobedience. Samuel Leaves Him . 135 

Samuel anoints David. Saul troubled in mind 136 

War with the Philistines, -^^vid Slays Goliah 138 

Jonathan's Friendship, and Saul's Envy to David 140 

Jonathan's Friendship to David 141 

David's Further Flight Before Saul 142 

Saul in the Wildeiness of Ziph. David's Generosity. Death of Samuel. . 144 

Nabal and Ahigayil 146 

David in the Camp of Saul. Moves to the Philistines 147 

Ziklag is Burnt. David's Revenge. Death of Saul and Jonathan 148 

David Mourns for Saul and Jonathan 150 

David Elected Kin(; :>7er Jehudah. War with Ishboshett and his Captain 

Abner 151 

Ishbosheth's Death. David, King over all Israel 152 

The Ark is Brought to Jerusalem 153 

David Commits a Great Sin. He Repents 155 

Abshalom's Conspiracy Against David 156 

Abshalom'B Death 159 

David Returns to Jerusalem 161 

Adoniya's Conspiracy. Solomon anointed King 162 

David's Death. His Advice to Solomon 163 

Solomon's Dream. His Wisdom 164 

Solomon's Greatness and Wisdom 166 

The Building of the Temple •. 167 

Dedication of the Temple '.. 168 

The Queen of Sheba visits the King. Solomon's Riches 170 

Solomon's Sin. His Enemies His Death 171 

PERIOD IV. PART II. FROM THE CORONATION OF ROHOBOAM TO THE 
DESTRUCTION OF THE TEMPLE. 

Coronation of Rohoboam. Ten Tribes Secede 176 

Jeroboam Introduces Idol Worship 176 

Rehoboam, Abijam, Assa, and Jehoshaphat, of Judah 178 

Nadab, Basha, Elah, Zimri, Omri and Achab, of Israel 179 

Achab, Elijah the Prophet 181 

Elijah on Mount Carmel 183 

Achab's Reformation. War with Ben-hadad 185 

Second War with Ben-hadad. The Vine-yard of Naboth 187 

Elijah in the Wilderness. His Re-appearance 189 

Achab and Jehoshaphat Unite. Achab's Death 191 



Achazyahu and his Policy. Elijah Disappears 192 

Jehoram, King of Israel 194 

The Syrians Defeated 195 

Joram and Achazyahu, of Judah 198 

Achazyahu and, Jehoram Killed. Jehu, King of Israel 199 

Athaliah's Cruelty. Her Death 201 

Jehoachaz and Jeboash, Kings of Israel 203 

Jeroboam II 205 

Jotham and chaz, of Judah 206 

Hoshea, the Last King of Israel. 207 

Hezekiah's Eeign 208 

Sennacherib Besieges Jerusalem. Did Not Succeed 211 

Hezekiah's Sickness and Recovery 213 

Menasseh and Amon, Kings of Judah 214 

Josiah's Eeign 215 

Jeboachez and Elyakin 216 

Babylonia Subjugates Assyria, Egypt and Judah 218 

Jeboachin in Exile 219 

Zedekiah's Eeign. Fall of Jerusalem 220 

Biblical Chronology 223 

PERIOD V. FROM THE BABYLONIAN CAPTIVITY UNTIL THE DESTRUC- 
TION OF THE SECOND TEMPLE BY THE ROMANS. 

Daniel, Chananiah, Michael and Azaryah 231 

The Golden Statue 234 

Evil Marodoch and Bekhazar 235 

Darius the Mede and Daniel ... 236 

Babylon Conquerf^d by Persia 237 

The Samaritans 238 

Ahasueros| 240 

Haman's Elevation 241 

Haman's Fall 243 

Purim 245 

Esra and Nehemiah 246 

Samaritan Temple on Mount Gerizim 249 

The Jewish Colony under Persia 251 

Alexandre the Great and the Jews : 251 

Palestine under Egyptian Eule 253 

The Colony 254 

Antiochus Epiphanns, Mathathiahu 255 

Judah, Maccabbi and Jonathan 257 

Simon, the First Independent Euler over the Jews 258 

The Jewish Temple in Egypt 260 

Johann Hyrkan and Judah Aristobul 261 

Alexandre Janai 262 

Alexandre, Hyrkan II, Aristobul II, Pompejus Besieges Jerusalem 263 

Hyrkan II, High Priest and Ethnarch 265 



Aiitigonus in Jerusalem. Last of the Hasmoneans 267 

TTerodes the Great 268 

Archelans, Phillippus, Antipas, Herodns, Agrippa 1 270 

Agrippa 11 . Troubles in Judea 271 

The Eomans Take Jerusalem. The Temple is Burnt 272 

General Remarks 274 

Some Remarks Concerning the Jews Outside of Judea 276 

Index 



To .the Patrons of the Biblical History, 



With the present volume containing the narative of the gigantic 
death-struggle of Israel, falls the curtain over that last drama of blood 
and devastation, closes the history of Judea as a nation, and with it, 
closes the task I had imposed upon myself. It has been my original 
idea to annex to the present work a synopsis of the post-biblical events; 
but I have been deferred from executing tbis plan after mature deliber- 
ation. The history of the grand mission imposed by the Almighty 
upon Israel, scattered over all the quarters ol the globe, the history of 
the wonderful preservation of our people amidst so many paiaful trials, 
so many intense suiFerings, cannot be done justice to in a few short 
chapters. Ere long, a Post Biblical History will appear, with the help 
of God, bringing down the history of our nation to the present date- 
Taking now leave from the numerous patrons of the Biblical History, 
I choose this opportunity to express to them collectively my hearty 
thanks for the generous support and kind sympathy extended to me 
during the publication of the work just completed. 

If, while perusing the glorious history of our nation, only the heart 
of one of the sons or daughters of Israel has beaten higher and a more 
intense Jewish feeling been awakened, it will have more than amply 

rewarded. 

The Author. 



rmiBMMaJJ 




BY 



E. EPPSTEIN, 



Rabbi of Bne Jeshurun Congrecjation, 



PROPRIETOR AND PlfBLISHER, 



MILWAUKEE. 



WISCONSIN. 



1873. 

RAZALL BROS. & CO., Book and Job Printers, 

Milwaukee, Wrs. 



.■■■■■■■■■M»MBM«MMMMBHB«M»M««««««r«««»MMM»»»» ^ ««»«»»««, 



^ 



I 












^::^ ^ «::^«;: ^l«. <M 















m^ 



rcX" <^^C^] <d<J^5_ ^^?,' 



^ 0:e 



— ^x c<r 






<:^cr^^< 



<k: 



-^' re cc 



Deacidified using the Bookkeeper pr. :c-ss 
Neutralizing agent: Magnesium Oxicc 
Treatment Date: May 2005 

PreservationTechnoic s 

A WORLD LEADER IN PAPER PRESERVATION 
in Thomson Park Drive 'i 

Cranberry Township. PA 16066 % 



2C< 


















oic: «:^ <:c ^<^^^ 



c«i 



oikjx: 



ccci< 

If 















Tec cdC 

jx -CdC? < 

.<c rc'C ^^ 


















C3G c c . CiC 












_ (vc <^ OX'' 



^c^^^^«e^r^/ 



